{"id":109077,"date":"2014-01-24T07:27:39","date_gmt":"2014-01-24T06:27:39","guid":{"rendered":"http:\/\/vincentians.com\/?p=109077"},"modified":"2016-07-12T06:39:17","modified_gmt":"2016-07-12T04:39:17","slug":"ozanam-in-his-correspondence-monsignor-baunard-04","status":"publish","type":"post","link":"http:\/\/vincentians.com\/en\/ozanam-in-his-correspondence-monsignor-baunard-04\/","title":{"rendered":"Ozanam in his correspondence (Monsignor Baunard) 04"},"content":{"rendered":"

Chapter III<\/h2>\n

Isolation \u2013 Amp\u00e8re as host \u2013 Chateaubriand \u2013 Montalembert \u2013 M. Bailly \u2013 Conference of History \u2013 A holy scientist \u2013 A saintly priest
\n1831-33.<\/p>\n

Ozanam had entered on his nineteenth year when his father decided that the time had come to send him to the Faculty of Law in Paris. There was not, at that time, such a Faculty in Lyons. It was towards the close of 1831 when the terror inspired by the July Revolution had begun to die down. Frederic had given such solid proofs of principle and virtue that every thing pointed to his safe return from that greatly dreaded, but none the less necessary, trial.<\/p>\n

Frederic obeyed cheerfully. Paris was for him the city of studies, but especially of historical research. There he would find masters, books and also comrades whom he would be able to associate in his work.<\/p>\n

The parting did not take place without pangs as he recalled after\u00adwards. He was leaving for the first time that home whose sweet\u00adness and charm he had commemorated in some New Year verses which now came back to his mind:<\/p>\n

Adieu, vous qui fuyez d’une fuite infinie,
\nPremiers ans de bonheur, premiers ans de ma vie;
\nVous emporterez tout; tout, jusqu ‘a la douleur;
\nMais vous n’emporterez pas la memoire du coeur.<\/span>1<\/sup><\/a><\/span>\n

He prayed to God for his parents, for success, and above all, for the honour of the career upon which he was about to enter:<\/p>\n

Donnez \u00e0 leur enfant la force et la lumi\u00e8re,
\nDonnez-lui de fournir tine noble carri\u00e8re,
\nEt d’y gagner ce prix que je puisse, \u00e0 mon tour,
\nLeur offrir, pour payer un peu de tant d’amour.<\/span>2<\/sup><\/a><\/span>\n

During the latter days of October or the early days of November, 1831, Ozanam was many leagues from Lyons, “buried and lost,” as he sadly explains to his mother. When leaving he had forced himself to appear cheerful, but since the 7th November his super\u00adficial gaiety had disappeared. At this time his lot was one of utter loneliness. His was the bitterness of dear memories changed into regrets. His also the fear of the unknown and of himself, flung without guide into the capital of egoism, into the whirlpool of passion and of human error. He is frightened, he suffers physical pain from very terror, he has no one to love. That is the critical hour: to whom could he confide his troubles? “Who bothers about me? My young acquaintances are too far away from my lodgings to see them often. To confide in I have but you, mother . . . . and God. But those two are legion.”<\/p>\n

The Church of St. Genevieve close by opened its doors to him: but it had been recently disestablished by Royal Decree: “It is now the Pantheon, a pagan temple in a city of Christians. It is a tomb. But what is a tomb without a crucifix, a burial without the hope of future consolation?” But as a set-off to that in St. Etienne du Mont, his parish Church, he glories in the stateliness of the religious liturgy in the magnificence of the chant, and of the organ. Even as he writes he is in ecstasies: “I have never felt anything quite like it.”<\/p>\n

The success of a campaign is often decided in the first skirmish. The young man became aware of the danger on the instant, and re\u00adcognised immediately that he had fallen into an ambush.<\/p>\n

Madame Ozanam had requested an old friend of the family to find a quiet, reliable boarding-house for her son in Paris. The friend had made a mistake in his choice, which the young lodger was not slow to discover. The company there was not good. A letter to his mother dated 7th December contains the following disedifying account. “At the table are old and young ladies, forward, noisy, frivolous, vulgar, even gross. The young men are still worse; loose conversa\u00adtions about indecent representations and Parisian scandals. Barrack-room talk repeated word for word.” After supper giddy groups are formed at the card-tables; shouts and vacant laughter penetrate to his room. “I have been pressed,” he said, “to join in those amuse\u00adments; you can readily understand how I refused. Yet these people are neither Christians nor Turks. I am the only one who keeps the fasts, which has made me the butt for many a gibe. It is very an\u00adnoying to me to find myself in such society.” Every feeling in Ozanam was wounded, his delicacy, his self-respect, his modesty, his religious sentiment. He asked for advice and instructions.<\/p>\n

Madame Ozanam could scarce have received that letter when Providence, who is our Mother also, forestalling her, made the following splendid response. On the 12th December Frederic gave his father a description of a visit which he had paid to a very illustrious fellow-townsman, M. Amp\u00e8re. Some little time before, the young man had been introduced to the great scientist at the house of M. Perisse, a relative of M. Amp\u00e8re. He had been invited to call on M. Amp\u00e8re, when he should come to Paris for his law course, and he did not forget to do so. The reception was quite fatherly. He was naturally asked about Paris, about his lodgings and his environment. At first with hesitancy, then, won by cordiality, Frederic confided to him, not without some con\u00adfusion, his present troubles; Amp\u00e8re listened in silence, moved by the timidity and candour of the young man. Then, without a word, he led him to the next room and opened the door. It was a very bright room, looking out on the garden. “This is my son’s room, who is, and will be for some time, in Germany. What do you think of it?” Then he added quite simply, “Would it suit you?” As Ozanam, embarrassed and confused, did not seem to understand, he continued: “Come and take possession of it. I offer you board and lodging here on the same terms as you are paying at present. Your tastes and sentiments are like my own, and I shall be very glad to have you to talk to. You will make the acquaintance of my son, who has read deeply in German literature, and you can avail yourself of his library. You observe the fasts, so do we. My sister, daughter and son dine with me. We shall form a pleasant company. What do you think of it?”<\/p>\n

The young man did not well know what answer to make, not yet feeling certain that such an offer could be intended for him. He expressed timidly his appreciation of the honour and the happiness which had been conferred on him, adding prudently, that he would refer the offer to his parents to whom he was writing.<\/p>\n

In the following letter the whole arrangement is referred to as completed. Frederic informed his father that for the previous two days he had been the guest of the great Amp\u00e8re, 19 Rue des Fosses-St. Victor, between the Polytechnic and the Jardin du Roi. He described his moving, gave a sketch of his room, as also an account of the daily routine of the household, in which he had henceforward his place as one of the family.<\/p>\n

Andre Marie Amp\u00e8re was at that time 56 years of age. The savant had been a member of the Academy of Science since 1814, Professor of Applied Mathematics at the Polytechnic, of Physics at the College of France, etc., and became later Inspector General of the University. He had already made the remarkable discoveries which induced Arago to write: “In the future the laws of Amp\u00e8re will be spoken of in the same way as the laws of Kepler have been in the past.” The Royal Societies of London, Edinburgh, and Cambridge, the Academies of Berlin, Stockholm, Brussels and Geneva, had inscribed his name on their lists of honorary members. His was the greatest scientific name of his country and of his time. “He knows by instinct and intuition,” wrote Ozanam, “the discoveries which crown his name with such glory came to him in a flash.”<\/p>\n

But what the young man liked and admired in him more than his genius was his goodness. Domestic trials had softened his heart and illumined his faith. He lived with his sister and his dear daughter, Albine, who was a prey to sorrow. Jean-Jacques, his son, his hope and his pride, was busily engaged in traversing the world in search of knowledge. Frederic was to fill a vacant place in that saddened home. “M. Amp\u00e8re is constantly showing me marks of extreme kindness,” he wrote to his mother. “The rules of etiquette which you taught me, are unfortunately rendered useless by his consideration. There is no use whatever in my protesting, I must be served first, or he gets angry. His conversation is, at times, humourous, but always instructive. I have learned much since I came here.”<\/p>\n

Amp\u00e8re made him free of all the sources of instruction at his disposal. He obtained entrance for him into the Academy of Science, of which he was one of the leaders, and into the Mazarin library, to which he himself introduced and recommended Ozanam. “The kindness and graciousness of that great man,” wrote Ozanam, when recalling those early days “were shown to all, but especially to young men. We know many to whom he showed the kindness and solicitude of a father. In truth, those who know only the intelligence of this man, know only the poorer part. If he thought much, he loved still more.”<\/p>\n

But above Amp\u00e8re’s kindness, Ozanam thanked and adored the Supreme God, of Whom he wrote piously: “God is infinitely kind in sweetening my exile by granting me such society. He does all things well. He saw how I should suffer from home-sickness. He saw that, in my weakness, I stood in need of much consolation to sustain me to the end. He has given it to me.”<\/p>\n

Consoled, but not cured, the young man vainly asks in his letter: ” What student’s life can be happier than mine? Yet I feel ill at ease in an immense solitude. When separated from those I love, I feel something of a child <\/i>who must needs live at home with father and mother, some indescribable feeling of delicacy which withers and pines away in the atmosphere of the metropolis.”<\/p>\n

The “something of a child,” the charming reflex of a soul which had remained chaste and tender was, thanks be to God, to abide with Ozanam for ever. At one time he writes to his father: “You wish to know what I miss most.\u2014You, father and mother and brothers and sisters, that is what I miss and what I ardently desire to see. How good it will be to meet you all again in eight months’ time.” Again when writing to his mother he refers to the family fetes in which alas! he is not there to take part, the Feasts of St. Nicholas, Xmas Eve, New Year’s Day, Epiphany, the glad feasts of the Church and of the home, in which the young Christian joins the name of God: “Christmas is coming. We shall pray for one another, mother. God will hear us both. He will give us strength and courage. We shall see His Kingdom. Whatever the future may contain for us, we shall walk with firm step to our eternal destiny.”<\/p>\n

By contrast, mighty Paris is for him a corpse, to which he is chained. “Its cold congeals my blood, its corruption paralyses my faculties. Paris is for me a modern Babylon, where, a captive, I weep at the memory of Sion. Sion, my native city, holding those whom I love, with its homely good nature and its abundant charity, Sion, whose altars are erect and where faith is supreme.”<\/p>\n

The thought of mother was more than a cause of sweet regret for him; she was even from afar off, .a shield and a buckler. In lines written a few months before his death he wrote of her as follows: “Our mother ruled by trust, by honour, and by a sense of duty. How could I ever dare to read a forbidden page even though bound by nothing but my word? During my stay in Paris she never lost sight of me, she knew everything that I was doing and I never even suspected it. I looked upon myself as free and discovered that I was all the more securely bound. It is thus that noble sentiments are inspired, that wings are given to the soul, which learns to soar proudly after the good, whereas if cribbed, cabined and confined by an irritating sur\u00adveillance and by a degrading servility, it becomes only too anxious to shake itself free of such shackles.”<\/p>\n

It was the thought of his mother, ever present to his mind, which suggested his reply to M. Chateaubriand on the occasion of a memor\u00adable visit. Pere Lacordaire relates the incident somewhat as follows:<\/p>\n

What the great Amp\u00e8re was in the world of Science, Chateaubriand was in the world of letters. Ozanam desired to hear him, but had a mild dread of meeting him. A letter of introduction from a Canon of Lyons, the Abb\u00e9 Bonnevie, gave him the necessary courage to knock at the modest dwelling of him whom Charles X. at Prague called “one of the great powers of this world.” It was New Year’s Day, 1832, the hour, noon. M. de Chateaubriand had just returned from Mass. He received the young student with every mark of kindness. After some enquiries as to his plans, tastes, and studies, he asked him if he intended frequenting theatres? Pere Lacordaire relates that Ozanam hesitated between the truth on one hand, and on the other the fear of appearing childish in the eyes of his distinguished com\u00adpanion. He remained silent for an appreciable time. M. de Chateau\u00adbriand, waited with attention regarding him the while, as if attaching great weight to his opinion. Truth triumphed. He admitted that his mother had made him promise not to set foot in a theatre. There\u00adupon the author of the Genie du Christianisme <\/i>shook Ozanam warmly by the hand, saying “I implore you to follow your mother’s advice. You will get nothing from the theatre, you may on the contrary lose much there.”<\/p>\n

Pere Lacordaire adds that Chateaubriand’s remark burnt itself into Ozanam’s mind. When some comrades, less scrupulous than he, pressed him to accompany them to the theatre, he declined firmly with the words: “M. de Chateaubriand told me that it was not good to go.” He did go, for the first time, at the age of 27 years, in 1840, to see Polyeucte. <\/i>It made a poor impression on him. He felt, as others have felt, whose taste is sure and whose imagination is lively, that nothing can equal the representation of the great masters which the mind can reproduce for itself in the silent and solitary study.<\/p>\n

Even while hearing those solemn words of warning, Ozanam was learning from the theatre of life, “which,” he wrote, “is beginning to show itself to me in all the enormity of its vices, in the tumult of its passions, in the blasphemy of its impiety. Ve, children of good parents, were living in trust and confidence, our souls ready to accept every statement as honourable, every appearance as true. Here we find ourselves condemned to the painful task of learning distrust and suspicion.”<\/p>\n

He found a refuge in two things, “the pursuit of knowledge and Catholicity, they are my only consolation, but they are indeed beauti\u00adful.” Ve take the liberty of adding, friendship.<\/p>\n

The year of Ozanam’s arrival in Paris, 1831-2, witnessed a mighty upheaval of all the elements of intellectual life, religious, political, social and literary. Men did indeed believe that one of those turning points in the history of the world had been reached, when the human race leaves its beaten tracks to soar into new heavens and discover new systems. Two systems of Philosophy were standing face to face; the Rationalistic School with ramifications into every branch of human learning; the Traditional School, so called because Reason demands from Tradition the source of its deductions. In the ranks of the latter were to be found Chateaubriand, Lamennais, Baron d’ Eckstein, de Bonald; in Germany, Schlegel, Stolberg, Goerres, etc. It is in the latter school that Ozanam sees the dawn of hope for Catholic restoration, and as such he salutes it. “It is extraordinary how well read everyone here is,” candidly writes the young guest in the Amp\u00e8re household. He often met there M. Ballanche, another Lyons man, with whose views he was not quite at one, but whose wisdom, justice and Catholicity he admired. Thus in his courageous work, Vision d’ Hebal, <\/i>written on the day after the sacrilegious looting of St. Germain 1′ Auxerrois, face to face with Saint Simonism prophesy\u00ading the approaching end of the ancient dogma, and indeed already making preparations for its interment, Ballanche had not hesitated to proclaim his Roman Catholic faith: “Everything is to be found in Catholicity, and it has said the last word . . . . The Eternal City knows that another Kingdom is promised and the Roman Pontiff will declare the tradition of which it is the depository.”<\/p>\n

Ozanam attached himself to him as to a dear master. We read in a letter of that period, “M. Ballanche received me very kindly. In the course of our conversation he said “Religion embraces of necessity theology, physiology, and cosmogony.” Is not that exactly what we said to one another one day? Is it not another way of saying what St. Paul said when he declared that all knowledge is contained in the knowledge of Jesus crucified?”<\/p>\n

Lamennais was yet another intellectual giant, though his pre\u00ademinence was much debated later. Ozanam saw little of him. His letters mention him twice only, and then without comment. On the 7th December Ozanam wrote: “I saw M. de Lamennais on the eve of his departure for Rome and had a long conversation with him.” On what subject? He does not say. The celebrated journey to Rome on the 13th December, 1831, was that from which Lamennais returned in open revolt. Ozanam had not a pleasant recollection of the only interview which he had with him, and he mentions his name henceforward with regret.<\/p>\n

The student had plunged into the strenuous work which he described ten years later to his younger brother, Charles:<\/p>\n

“You will be soon eighteen years of age\u2014that is the age when I had to forsake everything\u2014for then we had everything\u2014to come to this city where I had not, as you now have, a brother, relatives and friends; for me there was then one room which was always lonely, books, which brought memories thronging back with them, and faces of strangers. Many a time the shaded light of my lamp, and the glowing embers of the fire were my only companions from tea to bed. Then, too, remembering those whom I had left, I was doubtful if I should again see them on my return to Lyons.”<\/p>\n

The young law student entered on his studies conscientiously, writing up his notes, as he informs us, immediately on his return from lectures. He was equally particular in the students’ debates, frequently opening the argument, either affirmatively or negatively, for the Government or for the opposition, in which his readiness of speech first made itself known. The young law officer in debate wrote home: “Although I have been complimented, I felt I was very weak; I did not know my brief sufficiently well.”<\/p>\n

A free course of lectures on Social and Political Economy, delivered by M. de Coux, possessed great interest for Ozanam. M. de Coux was one of the three young Professors who, in May, 1831, had opened the Free School; its brilliant success was still much spoken of. His system broke with the philosophical and economical school of Adam Smith, of J. B. Say, of Sismondi, etc., whom he justly charged with being concerned only with wealth and the production of wealth, to the neglect of man himself, oblivious of the fact that moral virtue also possesses a value. He charged them with not having attempted to touch the question of the redistribution of public wealth, for fear of antagonising the Church and the Gospel. Ozanam wrote in March, 1832, of this Professor and of his course of lectures: “M. de Coux has begun his series of lectures on Political Economy, which are both interesting and informing. I beg of you to put your name down for them. His lectures are crowded, because they contain truth and living interest, a knowledge of the cancer that is eating into society and of the remedy which alone can cure it.”<\/p>\n

He translated from German a little book of Bergmann’s on the religion of Thibet, another of Mone’s on the mythology of the Laplanders. He read Vico’s Philosophy of History; <\/i>he resumed the study of Hebrew with the deliberate intention of sounding the depths of sacred history. As he said to his friends: “There never was a time when a History of Religions was more called for by social needs. That will he our special work; it is maturing in our youthful mind; it will come in its own good time: Tempus erit.”<\/i><\/p>\n

The young men, whose co-operation the Abb\u00e9 Noirot had assured him would be forthcoming, were already beginning to appear. He was scarcely a month in Paris when, on the loth November, he was able to write to a former comrade: “I hope to succeed in founding the association of which I spoke to you. I have already some material to start on.”<\/p>\n

Six weeks later he returns to the subject: “You well know how desirous I was to have around me young men of the same sentiments and opinions as my own. Now I know that they are to be found, that they are numerous, but scattered, like so many needles in bundles of straw. Difficult indeed is the task of him who would rally them under one flag. However, I hope in my next letter to be able to give you more definite details.”<\/p>\n

At length, on the loth February, 1832, he was able to announce joyfully, “Our numbers are greater than we thought. I am finding young men here of decided views and noble sentiments, who are devoting their minds and their energies to the lofty mission which is also ours.”<\/p>\n

Notable associations of young active Christians were to be found in the Restoration period. We must not forget the Congregation of the Blessed Virgin, <\/i>which, founded in 18o1, had grown up under the Empire, until it became a power as helpful to the Church as it was hateful to her enemies. Beside it, flourished in the Quartier Latin La Societe des Bonnes Etudes, <\/i>presided over by a great and a good man, a Professor of Philosophy, M. Bailly de Surcy. He estab\u00adlished it near the Law School, Estrapade Place, where he himself lived, and received a few good young men as paying guests. There they found books, papers, reading and meeting rooms, with the advantage of the supervision and the advice of a wise father.<\/p>\n

Those two associations had had a good moral and religious effect on the young men in the schools. The July Revolution destroyed them either by scattering or dividing their members. But listen to Ozanam:<\/p>\n

“Nothing but the ruins of the Societe des Bonnes Etudes <\/i>remained, when a friend suggested to me to re-open its doors. The literary society which then foregathered in the small rooms of M. Bailly’s paper The Catholic Tribune, <\/i>scarcely numbered 15 regular members. Moreover the rather unscientific surroundings did not readily lend themselves to serious investigation. Indeed such weighty questions as the fate of the past and the future would be slow to gain a hearing in such a timid gathering.” Nevertheless it is of this cradle\u2014or was it a grave? that Ozanam was able to say in the year 1833, “Thanks to the zeal of some former members, this Society has developed in a most extra\u00adordinary way.”<\/p>\n

It had developed by transformation. The idea occurred to M. Bailly, the man destined to bind together the youth of the past and the future, to organise conferences of Literature, History, and Philosophy, to which Christian students would rally. He proposed to recruit the latter, who were few in number, according as it would seem good to him, from outside groups, whom, he did not wish to exclude altogether. It is a propos <\/i>of this conference that Ozanam wrote soon after: “Applications for membership are on the increase. We have got some young recruits of superior ability, among whom are to be found great travellers, Art critics, experts in Political Economy. The majority read History, some Philosophy. We have even some who are endowed with poetic genius, and who will one day be great poets, if death or the storms of life do not interrupt their development.” We shall meet them again in the course of the great work.<\/p>\n

The Salon of the young Count Charles de Montalembert was on Sundays the rendezvous of a very select coterie. Frederic Ozanam was introduced by Ballanche. The diversity of age and intellect to be found there was very striking. Ozanam’s letters tell us of savants like Baron Eckstein, philosophers like Ballanche, poets like Alfred de Vigny, tho Polish Mickiewiez, and even Sainte-I3euve who, destined to wander through many worlds, was then curiously exploring the Catholic world; intellectual opponents like Lherminier, dreamers awakened by the misery of the people, like Considerant. Felix de Merode had been there; Victor Hugo was to come. “Last Sunday,” wrote Ozanam, “I had a conversation with Lherminier. Then a very interesting discussion sprang up between him and Montalembert. We remained listening to them until midnight. Victor Considerant was also of the circle; there was much talk about the existing misery of the people, and gloomy anticipations were formed for the future.” The dominating question which absorbed every one’s attention was the Social Problem. Montalembert, then in all his youthful brillancy, “did the honours in his salon with extraordinary grace,” which Ozanam particularly noticed. “Montalembert,” he wrote, “has the figure of an angel and the conversation of a savant. He tells a story well and has a fund of information. We discuss history, literature, the interests of the poor, the progress of civilisation.” The only questions expressly excluded were points of doctrine (such as those professed by L’Avenir “),<\/i> on which Rome had commanded silence. In this regard the greatest tact and prudence were observed.<\/p>\n

” One breathes there a delicious atmosphere of Catholicity and of fraternity. One is encouraged, one’s heart is warmed, and one brings back a sweet feeling of satisfaction, of a pure pleasure, a soul mistress of herself, courage and resolution for the future. We return in joyous groups of four and five. I hope to go there occasionally.”<\/p>\n

This page finishes with a rallying battle-cry: “The future is before us. Comrades, let us prepare and be ready for it; let us stand against all enemies, let us face every trial. Let us remember that suffering is a condition of progress and that friendship sweetens sorrows which we cannot escape.<\/p>\n

In every letter addressed to those friends whom he left in Lyons, Ozanam braces himself and others to an active Christian life.<\/p>\n

The young man had even then a presentiment of the disasters which were reserved for the end of his time. The following lines show extraordinary foresight in this regard: “If courage is needed to live now-a-days, it will be still more necessary in the immediate future. The best informed minds all tell us that we have come to the beginning of a series of disasters and universal upheavals. Governments and peoples are standing face to face as enemies. In France the Repub\u00adlican party is growing strong and no longer conceals its designs of violence. A policy of extermination grounded on hatred is declared. I believe that civil war is imminent, and all Europe, entangled in the meshes of Freemasonry, will be its theatre.”<\/p>\n

The calamities of the year 1832 supervened and added to his sadness. Civil War bathed his native city, Lyons, in blood. Riots broke out daily in Paris where cholera also spread death and terror. At one period 1300 deaths a day were recorded. The scourge carried off nearly every one on one side of the street Fosses-Saint-Victor, while the opposite side, where M. Amp\u00e8re lived, seemed immune. Ozanam writes to his mother translating one of the Psalms at Complin: “A thousand shall fall on thy side, and ten thousand on thy right hand. But death shall not come nigh thee, because thou hast said, Thou O Lord art my hope; thou hast made the Most High thy refuge.” Though this letter, so full of faith and courage cannot be found we have been informed that Madame Ozanam read it to his friends with deep emotion.<\/p>\n

His family pressed him to return, but the young man prayed to be allowed to remain in Paris. He urged the necessity of his studies and the nearness of his examination. The consolation of charity, which he carried to the bedside of his sick friends, helped to bind him to Paris. One of these latter, the Parish Priest of Notre Dame des Champs, afterwards Abb\u00e9 Duchesne, always spoke with pleasure of the frequent and cheerful visits which he received in those dark days. The Abbe’s tastes were literary. When convalescing, he asked Ozanam to get him some suitable reading. The next day he was brought the account of the three great classical pestilences in literature, viz., that of Athens by Thucydides, that described by Lucretuis, and that of Milan in I Promessi Sposi <\/i>of Manzoni; the last, transformed into a sublime spectacle of consolation by the Christian devotion and heroic charity of Cardinal Borromeo. That is what he exactly desired to demonstrate.<\/p>\n

There is a species of artificial melancholy, which the young man of action repudiates with energy. “Are you still weighed down with a sweet sadness?” he asked Falconnett. “My dear friend, let there not be over much day-dreaming and academic introspection. Let us rescue our studies from the field of empty theorising and vain specula\u00adtion, let us translate during life our beliefs into deeds.” Two of his Lyons companions, Fortoul and Huchard, had joined the long-haired band of young France. Ozanam pities them: “Neither Chateau\u00adbriand, nor Lamartine are advanced enough for them. Nothing will do them but Victor Hugo: Notre Dame de Paris, Plick et Plock, Atar Gull, Marion Delor?ne.<\/i> These, for them, embrace all literature.”<\/p>\n

He suffered from uncertainty of temper and indifferent health, against which, however, his natural good humour asserted itself. “I often scold myself and pout, but I always end by making peace with myself although I be but a sorry lord. By increased effort I shall merit success . . . . My dear friend, for you, gravity, for me, energy, for both, the instruction of our fathers, the example of our mothers, the kindness of Providence. Then, perhaps, it will be one day vouch\u00adsafed to us to leave behind us some little good, to be recognised as men of good will in the ranks of the sages.”<\/p>\n

That steadiness of conviction and resolution, that courage, that certainty, in the first steps of his career, which Ozanam has just attri\u00adbuted to the instruction and example of his parents were also largely to be attributed in Paris, to the daily example of the holy layman whose guest he was, and to the direction of a humble priest, whose name we shall now mention.<\/p>\n

The greater of the two, M. Andre-Marie Amp\u00e8re, was not only a second father to Ozanam, he was at all times a religious model. M. Amp\u00e8re, as the young man wrote to his mother, was completing at this time his great synthetic work, the Classification des Sciences <\/i>or the Philosophie des Sciences. <\/i>Having recognised the beautiful gifts of mind which Providence had given the young man, he called him to the honour of helping in the work under his dictation. The pages still bear witness to that fact, written partly by one and partly by the other. Their daily discourse on the Laws of the Universe evoked from the soul of the savant spontaneous outbursts of admiration and adoration of Him Who made those laws. Ozanam describes moments of enthusiasm when Amp\u00e8re, putting his head, filled with knowledge and crowned with honour, between his hands, cried out in transport: “Ozanam, how great God is, how mighty He is 1″ Amp\u00e8re adored the God of the universe in His temple. Ozanam relates that one day, when anxious and downcast, he entered the Church of St. Etienne-du\u00adMont to unbosom himself. The Church was empty and silent. A few women were kneeling at the Shrine of St. Genevieve. Alone in a corner, the figure of a man appeared motionless, absorbed in prayer. Ozanam saw him, drew near, and recognised Amp\u00e8re, humbled in the Divine Presence. Having observed him for a few moments he went away much edified, and more than ever devoted to the service of God 1<\/p>\n

It was a great matter for M. Amp\u00e8re that Ozanam desired to remain in Paris during the cholera scourge, to replace the old man’s absent son. We have shown that on the opposite side of the same street neighbours were struck down and died in a few short moments. Fear\u00ading a like fate, M. Amp\u00e8re, whose room was directly over the young student’s, did not fail to say each night on retiring: `Ozanam, if the cholera grips me to-night, I shall knock with my stick on the floor. Do not come upstairs, but run first for my confessor the Abb\u00e9 X. . . rue de Sevres, and then send for my doctor.”<\/p>\n

Ozanam recalled with gratitude such beautiful instances of Christian\u00adity when standing by the grave of his second father: “The venerable head, that judged everything, including science itself, in the light of divine things, bent down unreservedly before the divine mysteries, and humbled itself before sacred teaching. He knelt at the same altar as Descartes and Pascal, by the side of the poor widow and the little child, less humble than he … If he leaves a great void among the intellectual elite, what sorrow does he not also leave in the hearts of those, who had the privilege of knowing him intimately and of enjoying the benefits of his example and of his virtues I”<\/p>\n

The other name that must be mentioned in the first rank of the guides of Ozanam’s youth during the five years of his student life in Paris is not widely known. I have not hitherto named the director and true spiritual father of that soul. Abb\u00e9 Marduel had first been Vicar of St. Nizier, in Lyons, and was later called to Paris to his uncle, the Parish Priest of St. Roch. He was now advanced in years, living quietly in retirement in rooms in the Rue Massillon, near Notre-Dame. Here penitents of every class had found him out, bishops, priests, peers of France, lords, doctors, students, workmen, poor people; for all were received with the same welcome, treated with the same kindness. Everyone was at ease with him. He was simple, wise, well-informed, prudent and pious; praying always and telling his beads when failing sight prevented him from reading his office. He had become very poor, had parted with everything, and only possessed the poor pittance that St. Roch parish allowed him, and which he shared with those poorer than he, the while his old servant ransacked the city to procure the necessaries of life for him.<\/p>\n

His sanctity, his continual union with God, had gained for him supernatural power in the direction of souls,\u2014which he seemed to be able to see and read. He dispelled clouds and illusions, bringing in their place light and peace and joy. He was indeed the priest needed by Ozanam, whose sensitive conscience was often subjected to interior trials revealed to us in his letters.<\/p>\n

It was to Pere Marduel that Frederic had been recommended, on his departure from Lyons, by his parents and by the Abb\u00e9 Ozanam, who had himself been a short time before under the same direction: “One need not be astonished,” the latter states, “at the progress made by the young student in this school of gentle piety. His well deserved confidence in, and deference to the counsels of this wise intellect, the divine enlightenment which he received, the sacred fire which was there enkindled, enabled him, with the grace of God, to triumph in the interior spiritual struggle for truth and virtue. Under his direction, this well-beloved brother, notwithstanding his many occu\u00adpations, found plenty of time each day for meditation and prayer.” He could not do without the all-powerful aid, which this priest brought him in the frequent use of the Sacraments. In May 1833, Pere Marduel was absent for a month in Lyons. Frederic complained to his mother of the length of that absence, which left his moral state troubled and perplexed. “He is the only intimate spiritual adviser that I have, the only one who, in kindness and wisdom, can take the place of father and mother. He is due to return this evening and I hope to see him to-morrow. As I am shy at making new acquaintances, I have been left all this time to the caprices of my own fancy and imagination.”<\/p>\n

Then comes the conclusion which is a tribute to the efficacy of Confession: “In very truth, if there be young Protestants of good\u00adwill, enlightened and religious, I pity them, because they lack a source of grace, of which my own youth stands so sorely in need, and without which I should be altogether desolate of morbid.”<\/p>\n","protected":false},"excerpt":{"rendered":"

Chapter III Isolation \u2013 Amp\u00e8re as host \u2013 Chateaubriand \u2013 Montalembert \u2013 M. Bailly \u2013 Conference of History \u2013 A holy scientist \u2013 A saintly priest 1831-33. Ozanam had entered on his nineteenth year when … Read More<\/a><\/p>\n","protected":false},"author":4,"featured_media":148812,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[11],"tags":[],"class_list":["post-109077","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-frederic-ozanam"],"yoast_head":"\nOzanam in his correspondence (Monsignor Baunard) 04 - We are Vincentians<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/vincentians.com\/en\/ozanam-in-his-correspondence-monsignor-baunard-04\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ozanam in his correspondence (Monsignor Baunard) 04 - We are Vincentians\" \/>\n<meta property=\"og:description\" content=\"Chapter III Isolation \u2013 Amp\u00e8re as host \u2013 Chateaubriand \u2013 Montalembert \u2013 M. 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Trabaja en las Tecnolog\u00edas de la Informaci\u00f3n, ofreciendo servicios de alojamiento, dise\u00f1o y mantenimiento Web, as\u00ed como asesoramiento, formaci\u00f3n y soluciones inform\u00e1ticas, gesti\u00f3n documental y digitalizaci\u00f3n de textos, edici\u00f3n y maquetaci\u00f3n de libros, revistas, flyers, etc.","sameAs":["http:\/\/chento.org","https:\/\/www.facebook.com\/JavierChento","https:\/\/x.com\/https:\/\/twitter.com\/javierchento"],"url":"http:\/\/vincentians.com\/en\/author\/chento\/"}]}},"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/06\/ozanam_1.jpg?fit=1200%2C630","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p7K2Ow-snj","jetpack-related-posts":[{"id":65895,"url":"http:\/\/vincentians.com\/en\/frederic-ozanam-a-layman-for-now-chapter-6\/","url_meta":{"origin":109077,"position":0},"title":"Fr\u00e9d\u00e9ric Ozanam, A Layman for Now. Chapter 6","author":"Francisco Javier Fern\u00e1ndez Chento","date":"September 14, 2016","format":false,"excerpt":"Chapter 6 - A Model for Today In the on-going need for the Church to address the question of modernity and adaptation to a culture while yet confronting it with Gospel values, are there any insights to be gained from the life and work of Frederic Ozanam? Is he a\u2026","rel":"","context":"In "Fr\u00e9d\u00e9ric Ozanam"","block_context":{"text":"Fr\u00e9d\u00e9ric Ozanam","link":"http:\/\/vincentians.com\/en\/category\/the-vincentian-family\/founders\/frederic-ozanam\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=350%2C200 1x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=700%2C400 2x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=1050%2C600 3x"},"classes":[]},{"id":49486,"url":"http:\/\/vincentians.com\/en\/blessed-frederic-ozanam-biography-i\/","url_meta":{"origin":109077,"position":1},"title":"Blessed Frederic Ozanam Biography (I)","author":"Francisco Javier Fern\u00e1ndez Chento","date":"November 11, 2013","format":false,"excerpt":"To beatify someone does not mean to erect a statue of the person. On the contrary, according to the Latin etymology (beatificare = beatum facere), it means \u201cto make happy\u201d. Indeed, in beatifying Frederic Ozanam, the Church solemnly proclaims in the light of God and for all eternity to all\u2026","rel":"","context":"In "Fr\u00e9d\u00e9ric Ozanam"","block_context":{"text":"Fr\u00e9d\u00e9ric Ozanam","link":"http:\/\/vincentians.com\/en\/category\/the-vincentian-family\/founders\/frederic-ozanam\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/06\/frederick-ozanam.jpg?fit=1200%2C630&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/06\/frederick-ozanam.jpg?fit=1200%2C630&resize=350%2C200 1x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/06\/frederick-ozanam.jpg?fit=1200%2C630&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/06\/frederick-ozanam.jpg?fit=1200%2C630&resize=700%2C400 2x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/06\/frederick-ozanam.jpg?fit=1200%2C630&resize=1050%2C600 3x"},"classes":[]},{"id":64828,"url":"http:\/\/vincentians.com\/en\/frederic-ozanam-a-layman-for-now-chapter-2\/","url_meta":{"origin":109077,"position":2},"title":"Fr\u00e9d\u00e9ric Ozanam, A Layman for Now. Chapter 2","author":"Francisco Javier Fern\u00e1ndez Chento","date":"September 10, 2016","format":false,"excerpt":"Chapter 2 - Biographical Sketch Frederic Ozanam was born on April 23, 1813 in Milan, Italy. He was the fifth child of fourteen born to Jean-Antoine- Francoise and Marie Nantas Ozanam, ardent French Catholics of middle-class circumstances. His father had served with distinction as an officer under Napoleon, retiring early\u2026","rel":"","context":"In "Fr\u00e9d\u00e9ric Ozanam"","block_context":{"text":"Fr\u00e9d\u00e9ric Ozanam","link":"http:\/\/vincentians.com\/en\/category\/the-vincentian-family\/founders\/frederic-ozanam\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=350%2C200 1x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=700%2C400 2x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/frederic-ozanam-layman-for-now.jpg?fit=1200%2C630&resize=1050%2C600 3x"},"classes":[]},{"id":149866,"url":"http:\/\/vincentians.com\/en\/in-paris-winning-the-mind-of-intellectual-france-for-god\/","url_meta":{"origin":109077,"position":3},"title":"In Paris: Winning the mind of intellectual France for God","author":"Francisco Javier Fern\u00e1ndez Chento","date":"July 13, 2016","format":false,"excerpt":"Frederic Ozanam was eighteen when he left Lyons for Paris. He made the long journey by boat and carriage, and was exhausted when he eventually arrived at the house of Madame Marcel where his parents had made arrangements for him to lodge. He was glad to get to bed. Next\u2026","rel":"","context":"In "Fr\u00e9d\u00e9ric Ozanam"","block_context":{"text":"Fr\u00e9d\u00e9ric Ozanam","link":"http:\/\/vincentians.com\/en\/category\/the-vincentian-family\/founders\/frederic-ozanam\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/young-ozanam.jpg?fit=1200%2C630&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/young-ozanam.jpg?fit=1200%2C630&resize=350%2C200 1x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/young-ozanam.jpg?fit=1200%2C630&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/young-ozanam.jpg?fit=1200%2C630&resize=700%2C400 2x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/young-ozanam.jpg?fit=1200%2C630&resize=1050%2C600 3x"},"classes":[]},{"id":99707,"url":"http:\/\/vincentians.com\/en\/blessed-frederic-ozanam\/","url_meta":{"origin":109077,"position":4},"title":"Blessed Frederic Ozanam","author":"Francisco Javier Fern\u00e1ndez Chento","date":"July 22, 2016","format":false,"excerpt":"Wow! What an inspirational experience this has been. I am in awe of the determination, great intellect and amazing faith of Blessed Frederic Ozanam. He has shown us how an \u2018ordinary\u2019 person can accomplish extraordinary things when the talents given by God are put to use in service of others.\u2026","rel":"","context":"In "Fr\u00e9d\u00e9ric Ozanam"","block_context":{"text":"Fr\u00e9d\u00e9ric Ozanam","link":"http:\/\/vincentians.com\/en\/category\/the-vincentian-family\/founders\/frederic-ozanam\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2012\/11\/ozanam-bust.jpg?fit=1200%2C630&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2012\/11\/ozanam-bust.jpg?fit=1200%2C630&resize=350%2C200 1x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2012\/11\/ozanam-bust.jpg?fit=1200%2C630&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2012\/11\/ozanam-bust.jpg?fit=1200%2C630&resize=700%2C400 2x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2012\/11\/ozanam-bust.jpg?fit=1200%2C630&resize=1050%2C600 3x"},"classes":[]},{"id":63046,"url":"http:\/\/vincentians.com\/en\/the-brave-never-die-a-story-of-frederic-ozanam-chapter-6\/","url_meta":{"origin":109077,"position":5},"title":"The Brave Never Die: A Story of Frederic Ozanam. Chapter 6","author":"Francisco Javier Fern\u00e1ndez Chento","date":"August 7, 2016","format":false,"excerpt":"CHAPTER SIX A pleasant house was found in Paris and the lectures of the brilliant young professor soon began. His first one was probably the most painful. Always shy and clumsy, Ozanam feared going into the lecture hall. After he had done so, the first part of his talk was\u2026","rel":"","context":"In "Fr\u00e9d\u00e9ric Ozanam"","block_context":{"text":"Fr\u00e9d\u00e9ric Ozanam","link":"http:\/\/vincentians.com\/en\/category\/the-vincentian-family\/founders\/frederic-ozanam\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/ozanam-stamp.jpg?fit=1200%2C630&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/ozanam-stamp.jpg?fit=1200%2C630&resize=350%2C200 1x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/ozanam-stamp.jpg?fit=1200%2C630&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/ozanam-stamp.jpg?fit=1200%2C630&resize=700%2C400 2x, https:\/\/i0.wp.com\/vincentians.com\/en\/wp-content\/uploads\/sites\/2\/2016\/07\/ozanam-stamp.jpg?fit=1200%2C630&resize=1050%2C600 3x"},"classes":[]}],"_links":{"self":[{"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/posts\/109077","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/comments?post=109077"}],"version-history":[{"count":0,"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/posts\/109077\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/media\/148812"}],"wp:attachment":[{"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/media?parent=109077"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/categories?post=109077"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/vincentians.com\/en\/wp-json\/wp\/v2\/tags?post=109077"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}