The Pilgrim's Rule
Chapter 3
The Duties of One's State in Life
The place where Providence has appointed obedience and charity.
Let every man abide in the same calling in which he was called.
God calls every soul to holiness, but He does not call every soul to holiness through the same daily duties.
One is married. Another is unmarried. One has children. Another cares for aging parents. One governs. Another obeys. One teaches. Another learns. One works with the hands. Another labors with the mind. One bears the active burden of a household. Another serves God chiefly through sickness accepted and prayer faithfully offered.
does not erase these differences.
enters them.
St. Francis de Sales teaches that true devotion is suitable to every legitimate vocation and profession. It does not make family life, honest labor, public responsibility, or necessary business obstacles to holiness. It purifies and perfects the person within those duties. False devotion, by contrast, makes a man less faithful to the work God has already placed before him.[^1]
This truth is essential to a rule of hours.
A schedule cannot be rightly ordered until the pilgrim knows what his time is for. The clock may tell him when an hour begins, but his state in life ordinarily tells him what claims that hour has upon him.
The duties of one's state are therefore not a secondary subject.
They are one of the principal places where the will of God becomes concrete.
The Universal Calling
Before considering particular states, the pilgrim must remember the calling shared by all.
Every man was created by God and for God. Every man must believe the truth God has revealed, keep His commandments, receive through the means He has established, repent of sin, practice , and persevere toward eternal life.
No earthly office can replace this end.
A man may succeed as a worker and fail as a Christian. He may provide temporal advantages for his children while neglecting their souls. He may perform public duties with apparent honor while living in secret . He may be admired for competence, sacrifice, or generosity and still refuse the necessary for salvation.
Temporal duties are genuine duties, but they must remain beneath the final end.
St. Thomas teaches that the last end governs all things ordered toward it. St. Ignatius states the practical principle with memorable clarity: man is created to praise, reverence, and serve God, and thereby to save his soul; created things are to be used insofar as they help him toward that end and set aside insofar as they hinder him.[^2]
The first duty of every state is therefore fidelity to God.
No vocation makes sin lawful.
No employer can dispense from the moral law.
No family loyalty can require the betrayal of Christ.
No political cause can become the final end of man.
No private ambition can claim hours that , worship, or already requires.
The calling to salvation judges every particular calling.
The Particular Field of Fidelity
Within that calling, each person receives a particular field of fidelity.
Some obligations arise from bonds that cannot be lightly changed: baptism, marriage, sacred orders, religious profession, parenthood, and solemn promises. Others arise from Providence and natural relationship: being a son or daughter, possessing certain abilities, living among particular needs, or bearing responsibility for another person. Still others arise from freely accepted agreements: employment, office, study, contracts, and works of service.
The pilgrim should not treat these as accidental interruptions to his spiritual life.
They are material from which much of his spiritual life must be formed.
St. Paul tells each Christian to abide faithfully in the calling in which he was called. This does not mean that a person may never change employment, enter marriage, embrace religious life, or respond to a new vocation. The Apostle himself recognizes differing callings and legitimate changes. His warning is against the fantasy that holiness depends upon escaping the concrete place where is presently required.[^3]
The question is not first:
What life would make me appear holy?
It is:
What does fidelity to God require of me here and now?
The present answer may include preparation for a future state. A seminarian studies because priestly service may await him. An engaged couple prepares for marriage. A young person develops the and skills needed for adult responsibility. A worker may seek employment that better supports the family or protects the soul.
But preparation itself has present duties.
The future must not become an excuse for neglecting today.
The Will of God Is Not Mere Circumstance
To speak of Providence does not mean that every circumstance is morally good or that every human arrangement expresses God's positive will.
Sin produces conditions. Men misuse . Families suffer disorder. Employers exploit workers. Governments command what they have no right to command. A person may find himself in a condition that ought to be resisted, repaired, or left.
The pilgrim must therefore distinguish.
God's commandments express His will and can never be set aside. Legitimate duties arise within the order He has established. Circumstances permitted by Providence may call for , courage, correction, escape, resistance, or sacrifice according to truth.
Uniformity with God's will is not passive agreement with evil.
St. Alphonsus teaches the soul to unite its will to God's will rather than worship self-will. That union includes to what God commands, acceptance of what He permits when it cannot rightly be changed, and faithful action where and require a response.[^4]
The lazy man may call negligence abandonment to Providence.
The coward may call silence peace.
The controlling man may call domination .
The restless man may call self-chosen activity zeal.
Names do not sanctify disorder.
The will of God must be sought through Revelation, the commandments, the teaching of , the obligations of one's state, lawful , sound counsel, and .
Prudence Applies the Rule
General principles do not remove the need for judgment.
Two duties may appear at the same hour. A child needs attention while work remains unfinished. A parent requires care while the household has other obligations. Prayer has been planned, but an emergency arises. An employer makes a request that reaches beyond the reasonable agreement. A charitable opportunity appears while a prior promise remains unfulfilled.
The pilgrim needs more than good intentions. He needs .
St. Thomas teaches that does not merely know general truths. It commands the right action in concrete circumstances. It considers the end, the means, the persons, the time, the place, the obligations already present, and the consequences that can reasonably be foreseen.[^5]
asks:
- Is either action commanded or forbidden by God's law?
- Which duty binds more strictly?
- Has a promise, vow, contract, or lawful command established an obligation?
- Who has been specifically entrusted to my care?
- What harm will follow if this action is delayed?
- Can one duty be delegated, postponed, shortened, or fulfilled in another manner?
- Am I choosing according to and , or merely following preference?
- Have I sought counsel where the matter exceeds my competence?
is not endless hesitation.
Its purpose is to reach a right command: do this now.
Once the duty is reasonably clear, the pilgrim should act without reopening the decision merely because the chosen good is difficult.
The Order of Charity
loves God above all and the neighbor for God's sake.
Yet does not require the same outward service toward every person. St. Thomas teaches an order within . Certain persons are nearer through natural bonds, spiritual responsibility, dependence, benefaction, or common life. Although urgent necessity can create exceptional claims, the ordinary duties owed to those entrusted to us cannot be ignored in favor of distant or self-selected works.[^6]
A father may not neglect his children while gaining a reputation for helping strangers.
A mother may not abandon the real needs of her household for voluntary activity that another could perform.
An adult child may not ignore an infirm parent while displaying public generosity.
A pastor may not leave the souls committed to him unfed because another work appears more interesting.
An employer may not give conspicuous alms while withholding from workers.
A Christian may not use apostolic activity to escape the difficult required at home.
This does not imprison the soul within a narrow circle. Ordered is what makes wider truthful. The man who fulfills close obligations becomes more—not less—capable of serving the common good, because his generosity is rooted in rather than imagination.
The distant need may at times be more urgent. The Good Samaritan was bound to assist the wounded stranger before continuing his journey. But the exceptional claim of grave necessity does not abolish the stable claims of one's state.
must be both generous and ordered.
Vocation Is Not Private Preference
The word vocation means a calling.
A calling is received, discerned, and answered. It is not simply a name given to whatever life a person presently prefers.
The pilgrim should be cautious of reasoning that begins with appetite and then seeks religious language to it.
He may say, "I feel called to this," when he means, "I strongly desire this."
Desire can be part of discernment, but desire alone is not proof.
A genuine vocation cannot contradict God's law. It must be compatible with obligations already binding. It should be tested through prayer, counsel, , reality, and—where the state requires it—the judgment of lawful . A man cannot discern himself into a marriage without the free consent of the woman. He cannot appoint himself to sacred office. He cannot claim a new mission from God in order to abandon dependents whom requires him to support.
St. Francis de Sales repeatedly directs devotion according to vocation, occupation, strength, and duty. The bishop must not imitate the solitude of the Carthusian by neglecting his flock; the married person must not borrow a manner of life that destroys the household.[^7]
God gives for reality.
The imagined vocation often flatters the self because it contains none of the humiliations of the present duty.
The Household as a School of Salvation
The Christian household is not merely an arrangement for comfort, consumption, or mutual advantage.
It is a society ordered beneath God.
Within it, persons receive life, instruction, correction, protection, nourishment, companionship, and the first education in worship and . Its ordinary acts—earning, cooking, cleaning, teaching, repairing, listening, correcting, forgiving, and caring—bear directly upon the formation of souls.
Sacred Scripture therefore addresses household members in concrete terms. Husbands are commanded to love sacrificially. Wives are taught faithful order within marriage. Children must and honor. Fathers must not provoke their children but educate them in the discipline of the Lord. Those who direct labor must remember that they too have a Master in Heaven.[^8]
These commands are reciprocal, but not interchangeable.
Each person must first examine his own duty rather than use the duty of another as a weapon.
The husband should not quote while forgetting sacrificial love, provision, protection, and judgment before God.
The wife should not speak of companionship while withholding the fidelity and ordered cooperation marriage requires.
Parents should not demand honor while refusing the grave work of forming, correcting, protecting, and providing for their children.
Children should not point to parental faults as an excuse for , ingratitude, or disobedience in lawful matters.
and are both judged by God.
Parents and the Formation of Souls
Parents cooperate with God in giving life, but their duty does not end with bodily provision.
The Roman Catechism teaches that parents must bring children up in the knowledge and practice of religion, give sound principles for the regulation of life, and model the they teach. The aim is that children preserve fidelity to God and serve Him in holiness.[^9]
This duty requires time.
Formation cannot be entirely outsourced. A child learns from the order, speech, prayer, priorities, conflicts, and reconciliations of the home. He notices what causes his parents anxiety, what they sacrifice for, what they excuse, what they praise, and whether God is treated as Lord or decoration.
Parents therefore owe their children more than opportunities.
They owe truth.
They owe discipline governed by .
They owe protection from moral corruption.
They owe preparation for duty rather than training in self-indulgence.
They owe an example of repentance when they fail.
St. John Chrysostom urges Christians to make the household a place of piety where husband, wife, children, and servants are knit together beneath the word of God. His teaching does not make the home a monastery; it reveals the home as a real field of Christian government and sanctification.[^10]
The parent who provides every temporal advantage but neglects the child's eternal end has reversed the hierarchy of goods.
Marriage and the Common Good of the Home
Marriage establishes a common life with real duties.
The spouses do not merely pursue two private lives under one roof. Their fidelity, mutual assistance, openness to the good of children, government of temporal affairs, and shared movement toward God form a domestic common good.
The marriage bond must therefore govern the use of time.
Work, friendships, recreation, extended family, study, and even voluntary service must be ordered so that the duties of marriage are not quietly starved.
Pope Pius XI teaches that Christian marriage includes the good of faithful union, the loving reception and religious education of children, and the stability of the bond. He warns against arrangements that claim freedom while depriving spouse, children, or household of the care truly owed them.[^11]
This teaching requires sacrifice from both spouses.
It also requires communication and agreement. Many household conflicts presented as questions of time are actually questions of unspoken expectation, unequal burden, resentment, or fear. The pilgrim should not hide behind a schedule. He should seek truth, ask pardon where needed, make obligations explicit, and establish an order that serves the common good.
No private routine is sacred enough to habitual neglect of one's spouse.
Children and Filial Piety
The duty of children changes with age, but it does not disappear.
Young children ordinarily owe to parents in matters directed toward their good and the good of the household. Adult children no longer remain under the same daily government, yet honor, gratitude, respectful speech, and reasonable care remain.
As parents age, the direction of service often changes. Those who once fed, carried, instructed, and protected may become dependent upon the children they raised.
This claim can be costly.
It may require money, time, transportation, , medical advocacy, changes of schedule, and repeated acts of gentleness. It may also require boundaries where there is manipulation, abuse, grave disorder, or a demand that exceeds rightful .
Honor does not mean cooperation with sin.
St. Thomas teaches that is owed within the sphere of a superior's and never against God. To an unlawful command is not the perfection of but its corruption.[^12]
The pilgrim must avoid both rebellion and servility.
He should render what is due, refuse what is sinful, seek counsel in difficult cases, and preserve as far as truth permits.
Honest Work
Work is not the whole meaning of life, but honest work is ordinarily part of duty.
Through work, temporal needs are supplied, families are supported, skills are exercised, promises are kept, and service is rendered to others. The Christian should neither idolize work nor despise it.
The employee owes honest labor according to the just agreement. He should arrive prepared, use time faithfully, protect what has been entrusted, avoid theft and deceit, and render work worthy of the wage received.
The employer owes . He must not treat workers as instruments without souls, impose conditions destructive of health or morals, withhold a just wage, or demand labor so excessive that worship and family obligations are crushed.
Pope Leo XIII teaches both sides together: the worker must faithfully perform the work freely and equitably agreed upon, while the employer must respect the worker's human and Christian dignity and keep the good of the worker's soul in view.[^13]
This balance protects the rule of hours from two opposite errors.
The first is disguised as spirituality.
The second is avarice disguised as diligence.
Work is offered to God when it is honest, competent, just, and held within the hierarchy of man's final end.
The Hidden Dignity of Ordinary Labor
Many duties repeat.
Meals must be prepared again. Floors become dirty again. Accounts return. Lessons require repetition. Tools must be cleaned. Bodies need care. The same workplace opens each morning.
Repetition can tempt the soul to .
It imagines that only unusual work matters. It waits for a visible mission while treating necessary maintenance as beneath notice.
The teaches otherwise.
St. Benedict gives daily manual labor a real place beside prayer and sacred reading. The work differs according to strength and circumstance, but idleness is rejected and the ordinary task is received within the rule.[^14]
Our Lord spent the greater part of His earthly life in hidden at Nazareth. The Gospel records few outward events from those years, yet they belonged perfectly to the work of redemption. The silence of Scripture does not indicate emptiness. It indicates a holiness not dependent upon display.
The pilgrim should learn from Nazareth.
An ordinary duty performed in , from , and for God's glory has supernatural value even when no human audience sees it.
The hidden act may prepare a saint.
Providing for One's Own
St. Paul speaks severely of the duty to provide for one's household.
Provision includes material necessities according to ability: food, shelter, clothing, medical care, education, and protection. It also includes the moral conditions without which material abundance becomes dangerous.
The provider must not sacrifice the souls of the household in order to give them luxuries.
He must not become absent in every meaningful sense while defending the absence as provision.
He must not use financial responsibility to claim exemption from prayer, affection, discipline, or shared burdens.
Nor may a dependent person reject reasonable sacrifice while demanding a standard of life that forces another into destructive labor.
The household should distinguish needs from vanities.
St. Paul's warning—that one who neglects his own, especially those of his household, has denied the faith—shows that domestic provision belongs to Christian fidelity, not merely social respectability.[^15]
Yet provision must remain ordered.
The soul is worth more than the wage.
Authority as Service Under Judgment
Every human is limited and accountable.
The parent, employer, teacher, superior, magistrate, and pastor exercise differing forms of . None is God. None possesses another person absolutely. Each will answer for the use of power.
exists for a good.
Parental serves the formation and protection of children.
The employer's direction serves the honest common work established by agreement.
Civil serves the temporal common good within the moral law.
Spiritual serves truth, worship, discipline, and the salvation of souls according to the office received.
The person who commands should therefore examine his own duties before demanding another's .
Is the command within his ?
Is it lawful?
Is it directed toward the good entrusted to him?
Does it respect the person's other obligations?
Has convenience been confused with necessity?
becomes tyrannical when it treats a subject's whole life as available for private will.
The Christian superior remembers that he too is a servant under judgment.
Obedience Without Servility
frees the soul from the illusion that private preference is the measure of all things.
It also requires intelligence and moral truth.
St. Thomas distinguishes lawful from indiscreet . A person obeys a superior in matters that belong to that . He does not a human command against God, nor does every superiority in one respect create in all respects.[^12]
This protects both order and .
The worker should not refuse a reasonable task merely because it was not his idea.
The child should not rename every unwelcome command oppression.
The citizen should not treat every lawful burden as tyranny.
But neither should the pilgrim commit sin, cooperate in injustice, or surrender a duty that a lesser has no right to take away.
When the limits are unclear, he should avoid impulsive rebellion and seek competent counsel. The more serious the matter, the less it should be decided by anger alone.
God is first.
Diligence Without Anxiety
The duties of one's state can become numerous and heavy.
The pilgrim may respond by hurrying, multiplying plans, and carrying every unfinished task in the imagination at once. He begins to believe that constant tension proves fidelity.
It does not.
St. Francis de Sales distinguishes diligence from anxiety. God wills that duties receive careful attention, but restlessness clouds judgment and interferes with the very work it seeks to complete.[^16]
The pilgrim should therefore bring order to the burden.
List what is actually owed.
Separate binding duties from chosen projects.
Identify what must be done today.
Delegate what another may rightly do.
Ask help without shame.
Accept that finite creatures cannot accomplish every possible good.
Then perform the present duty with attention.
Anxiety tries to live all future duties now.
is given for present fidelity.
The Duty Hidden in an Interruption
An interruption is not automatically the will of God.
Some interruptions should be refused. Idle conversation, unnecessary notifications, another person's poor planning, curiosity, and avoidable demands can destroy the order necessary for real obligations.
Other interruptions reveal a greater duty.
A person is injured. A child needs correction. A spouse requires attention. A neighbor faces grave necessity. A soul asks for help that cannot reasonably wait.
The Good Samaritan did not treat the wounded man as an obstacle to his schedule.
The priest and Levite preserved their journey and failed in mercy.
The pilgrim needs and to distinguish interruption from vocation. He should neither guard the schedule with a hard heart nor surrender it to every request.
Ask:
Has Providence placed before me a need that or now makes mine?
If yes, receive the duty.
If no, protect the duties already entrusted.
The schedule serves . It does not replace it.[^17]
Chosen Works and Binding Duties
Chosen works often feel more attractive than binding duties.
They begin when the pilgrim wishes. They display his interests and strengths. They may bring gratitude, novelty, or visible results. Binding duties frequently arrive without applause and continue after enthusiasm has disappeared.
For this reason, voluntary good works can become a place of self-deception.
The pilgrim may spend hours on an apostolate while accounts remain dishonest, promises unkept, family neglected, or assigned work unfinished. He may call the chosen work service to God while using it to avoid humiliation at home.
The principle is simple:
A chosen good does not ordinarily displace a binding duty.
Prayer itself must be understood according to this order. No one may abandon necessary prayer because work seems urgent. Yet a private devotion can be shortened or moved when a grave duty of genuinely requires it. Public and obligatory worship, vows, commands, and duties must each be judged according to their real weight.
The pilgrim should be especially cautious when the displaced duty is unpleasant and the chosen work is admired.
Preference often speaks in the language of zeal.
Overwork Is Also Disorder
Negligence is not the only way to fail one's state.
A person may also labor beyond and .
He may deny the body necessary rest, deprive the household of his presence, omit prayer, become harsh through exhaustion, and expose health to avoidable harm. He may say that others depend upon him when actually prevents him from delegating or accepting limits.
There are seasons of extraordinary sacrifice. Illness, poverty, crisis, newborn children, urgent public danger, or the needs of another may require labor beyond the ordinary measure. does not calculate comfort coldly.
But emergency cannot become a permanent identity without examination.
Pope Leo XIII insists that labor must leave room for religious duties and must not be so excessive that health and human dignity are destroyed.[^18]
Rest can therefore be a duty.
Sleep can be a duty.
Recreation can serve duty when it restores strength, renews affection, and prevents the mind from becoming dull or severe.
The test is not whether rest feels pleasant.
The test is whether it is rightly ordered toward the good of the person and the faithful fulfillment of obligations.
Those Without a Settled State
Not every pilgrim can name a settled vocation or stable employment.
The young may still be discerning. The unemployed may be searching. The widowed may face a life they did not choose. The sick may have lost former capacities. A person may be between homes, offices, or forms of service.
Uncertainty does not remove present duty.
The unsettled person still owes worship to God, resistance to sin, care of the body, toward those nearby, honest use of available time, preparation for future responsibility, and fidelity to promises already made.
He should not suspend the moral life until a grand calling becomes clear.
Discernment itself has duties:
- pray for light and of intention;
- receive the faithfully;
- seek counsel from those competent to judge;
- develop necessary and abilities;
- remove habits that would corrupt any vocation;
- meet present responsibilities;
- take reasonable concrete steps rather than endlessly imagining possibilities.
God often reveals the road while the pilgrim is walking faithfully, not while he is waiting for certainty without .
Sickness and the Apostolate of Dependence
Illness may strip away duties that once defined a life.
The worker cannot work. The parent must receive care from the child. The active person becomes dependent. The schedule is governed by weakness, appointments, pain, and uncertain strength.
This condition can tempt the soul to believe that it has become useless.
The judgment is false.
The sick person has a real state with real duties according to capacity: to avoid deliberate self-harm, receive reasonable care, practice , express gratitude, make necessary needs known without manipulation, pray as able, and offer suffering in union with Christ.
Dependence can become an apostolate of .
It allows others to practice . It reveals that human worth is not measured by economic output. It bears witness that salvation is received through , not earned through visible accomplishment.
Those who care for the sick must likewise remember St. Benedict's command that care of the sick be placed before every other ordinary concern, as though Christ Himself were served in them.[^19]
The diminished hour can still glorify God.
Failure in Duty
The examination of must include duties omitted.
Many people look only for actions positively committed. They ask whether they lied, stole, became angry, or broke a prohibition. They do not ask whether love, , office, or promise required an action they refused to perform.
Yet can be grave.
The hungry may remain unfed because no one acted.
A child may remain unformed because parents delayed.
A promise may be broken through neglect rather than open refusal.
Prayer may disappear not through denial of God but through continual postponement.
The pilgrim should ask:
What duties belong to my present state?
Which have I habitually avoided?
Whom has my disorder burdened?
What , apology, confession, or practical change is required?
He should not answer with vague guilt.
Name the duty.
Repent of the fault.
Repair what can be repaired.
Establish the next faithful act.
Then begin again beneath mercy.[^20]
A Rule for Ranking Duties
The following order is a guide for , not a mechanical formula:
- Never choose what is contrary to God's law.
- Give God the worship, faith, repentance, and owed to Him.
- Keep binding , vocational, vowed, and grave contractual obligations.
- Serve those specifically entrusted to thy care according to the order of .
- lawful within the limits of its .
- Perform honest work and promises with .
- Receive urgent necessities that create a present claim of .
- Place chosen works after binding duties unless a greater good truly requires otherwise.
- Preserve the prayer, rest, health, and preparation needed for perseverance.
- When duties conflict, seek , counsel, and the greater claim—not the easier preference.
The pilgrim should write down the principal duties of his actual state.
Not every possible duty.
Not every project he admires.
The duties that truly bind.
He should then ask whether his calendar gives them real time.
A duty honored only in theory is often a duty neglected in fact.
The Place Where Saints Are Made
The duties of one's state rarely appear heroic while they are being performed.
They appear as the same child asking again, the same work waiting again, the same person needing again, the same prayer beginning in dryness, and the same weakness requiring another act of .
This repetition is not barren.
It is where become stable.
The soul learns by rendering what is due.
It learns by serving when affection is tired.
It learns by remaining beneath a burden.
It learns by accepting unnoticed work.
It learns by allowing God's will to arrive through duties not chosen for their attractiveness.
It learns perseverance by beginning again.
God does not ordinarily ask the pilgrim to invent the cross that will sanctify him.
Much of it has already been placed within his state.
The road to Heaven passes through the duty of this hour.
Do not look beyond it for a more flattering holiness.
Receive it.
Offer it.
Perform it in .
Let the hidden fidelity become praise.
For Meditation
- Am I seeking God's will in the duties He has actually given, or imagining holiness somewhere beyond the claims of obedience and charity?
- What are the principal duties of my present state in life?
- Which obligations arise from God's law, vocation, family, authority, promises, work, and charity?
- Does my use of time reflect the true order of these duties?
- Do I neglect close obligations for distant or self-chosen works?
- Have I confused private desire with vocation?
- Do those entrusted to my care receive my time, attention, correction, protection, and prayer?
- Am I honest and diligent in work without making work an idol?
- Do I obey lawful authority, and do I recognize where human authority ends?
- When duties conflict, do I seek prudence or simply choose what I prefer?
- Have I used devotion, apostolate, anxiety, or fatigue as an excuse for omission?
- What neglected duty requires repentance and repair today?
- Which ordinary duty is God presently offering as material for sanctity?
Rule for the Pilgrim
- Know the duties of thy state. Rank them beneath God's law and the order of charity. Do the nearest binding duty before a chosen work, and never use devotion as an excuse to neglect those entrusted to thy care.
- Know the duties of thy state.
- Place them beneath the law of God, the final end of salvation, and the order of charity.
- Do not abandon those entrusted to thee for the sake of a more admired work. Do not call anxiety diligence, servility obedience, self-will vocation, or negligence abandonment to Providence.
- Give God His due. Render justice. Keep promises. Serve the household. Work honestly. Receive the urgent claim of charity. Rest when duty requires restoration. Seek counsel when obligations truly conflict.
- Then do the nearest binding duty in grace, for the salvation of souls and the glory of God.
A companion for this lesson
Continue Your Formation
Read Part I, chapter 3, Devotion Is Suitable to Every Vocation in Introduction to the Devout Life by St. Francis de Sales, to sanctify the duties actually assigned by Providence.
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