By Mathew Joseph MSFS

The dissertation is divided into seven chapters, of which the first three are theological investigations into Francis de Sales' life, works, and concepts of holiness and wholeness to build up the foundation for the research. The first chapter elaborately investigates the life and mission of Francis de Sales. It begins with the socio-political and religious background in which he was born. The main goals of spirituality and Christian literature at that time are explained in this chapter. The important events in Francis’ life and their influences on him are depicted through the biographical sketch of his life. The thesis is primarily based on the French editions of the Complete Works of Francis de Sales in French, Oeuvres de Saint Francois de Sales,* and made use of some manuscripts, many scholarly articles, books, and English translations to facilitate the research. Several secondary sources relevant to our topic were also utilized. Saint Francis de Sales, Oeuvres, (Pleiade 1969), 23 Letters de Amitie Spintuelle, Ste Jeanne Francoise Feremyot de Chantal, sa vie et ses oeuvres, and Samte Jeanne de ('hantal21 Correspondence arc also made use in this work. A short explanation of his literary works points out the areas of the research in this thesis.

The second chapter elaborately enumerates the Salesian concept of holiness and its distinctiveness in the history of spirituality. During the period of Francis de Sales, many spiritual authors advocated that ‘flight from the world' was a must to attain holiness. Run away from the world and all its allurements, the world and all that is in it are evil, so get away from it for the salvation of the soul. Whereas the Gentleman Saint strongly disagreed with this concept of holiness, and he taught that everyone, in any vocation of life, is called to be holy: and it is possible for everyone to lead a life of sanctity. To accede to the loving invitation of the Gospel to love God and neighbour is the way to foster holiness. It includes the loving acceptance of the will of God and the practice of charity to enable us to grow in sanctity The chapter vividly depicts the Salesian concept of holiness and its uniqueness in the history of Christian spirituality.

The third chapter deals with the concept of wholeness and related terms and notions The biblical concept of wholeness, the patriarchal journey of wholeness, and its notion in the New' Testament are presented. The Salesian concept of wholeness along with the reasons for considering it as holiness is described in the third chapter.

The fourth chapter deals with the Salesian way of positive and optimistic asceticism that can be practiced by any ordinary human being. The practice of virtues and its importance for growth in wholeness is explicated in this chapter. The holistic spirituality of the evangelical counsels are explained, and the chapter shows how practices of these counsels are an option open to all. The importance of the practice of little virtues on the royal road to wholeness and the role of Salesian asceticism based on love are delineated here. The fifth chaptcr shows how the Salesian concept of wholeness situated in surrendering our will to the Divine will because our will controls all other human faculties. Our spiritual life, especially our prayer life and our pursuit of wholeness are inextricably linked together. The growth in our spiritual life is indicated by personal prayer experiences, meditation, affective prayer, contemplation and the practice of holy indifference at different stages of wholeness. The Salesian notion of ‘the death of the will* as a mystical experience is explained in the context of wholeness.

The sixth chapter deals with the culmination of wholeness in mysticism. Francis de Sales had personal mystical experiences which form the substratum of his mystical theology which is elaborated in the Treatise on the Love of God. This chapter explains differences between the sensual ecstasies from the sacred ecstasies, and the different degrees of mystical union and different forms of ecstasies. He clarifies the ecstasies of the intellect, of the will and of life. Seventh chapter proposes an ideal for the Fransalians, who follows the Salesian spirituality. The Fransalians are a bunch of hardcore followers of their patron and look for an ongoing relational transformation taking place in their lives. They are transformed as holistic personalities glowing with the flame of love, love for God and fellow human beings, love with the wonders of nature. The holistic philosophy of life liberates them from all kinds of enslavements, attachments and addictions liberation is an act of the will. The power of love and the practice of virtues enable people to overcome all enslavements to evil A committed Fransalian is a devout humanist noted for his humility and gentleness. Therefore, the holiness of life is equivalent to its wholeness. As a humble contribution to Salesian literature, this dissertation points out some major characteristics of the Fransalian way of life which arc ideals to be followed by every Fransalian.