Marie Durand is quite well known in France, and a number of different causes have taken her as a figurehead.
During the nineteenth century, theologically liberal French Protestants held Marie Durand up as a heroine of freedom of conscience. They portrayed her as the woman who spent decades in prison for a cause being fought out by the French Enlightenment, by such great minds as d’Alembert, Diderot, Rousseau, and Voltaire. Liberal Protestants observed that, while the philosophes fought for freedom of conscience on the intellectual level, Durand’s decades of physical suffering made a powerful social-conscience contribution to the cause.
Conservative French Protestants, fiercely loyal to their religious and cultural roots, viewed Marie Durand as a heroic Huguenot, the ultimate example of a faithful Calvinist holding fast to her sixteenth-century Reformation heritage.
Evangelical Protestants in general have presented Durand as an example of steadfast faith in Christ under severe persecution. For them, Durand exemplifies the faithful Christian martyr, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matthew 5:10). Simonetta Carr, for example, has written a beautifully illustrated biography of Marie Durand as an inspiring example for Christian children and teens.
During World War II, leaders of the French resistance used Marie Durand’s name and story to inspire the French people to resist Nazi tyranny. And in 2016 actress and author Ysabelle Lacamp portrayed Marie Durand as a heroine of religious freedom in a series of books dealing with all kinds of social justice matters.
In short, many have held up Marie Durand as an inspiring heroine for their own causes. Few, however, have examined her life. Fewer again have examined her remarkable forty-eight surviving letters, forty-one of which were written from her dungeon.
Marie Durand was born in 1711 in a remote southern French village called Bouchet-de-Pranles. It remains to this day a delightful region of chestnut groves, undulating streams, green hills, and ancient stone farmhouses. You can still visit her home, which is now a museum devoted to her church and family, the Musée du Vivarais Protestant.
On the lintel above the family hearth Marie’s father etched, in exquisite uncials, these words of praise:

GOD BE PRAISED, 1696, É[tienne] D[urand].

Affliction sounds a retreat, to call us off the immoderate pursuit of earthly things. When two things are frozen together, the best way to separate them is by fire; so, when the heart and the world are together—God has no better way to separate them than by the fire of affliction.

Knowing God is in control and that he loves us should lead us to look for his loving hand even in our suffering. If you are facing difficulty right now, as a Christian, you may not fully understand what God is doing, but during it, you can look for the work of grace in your heart. No one seemed to understand this better than the Puritans. Below are four spiritual advantages of affliction, as summarized by Thomas Watson.
1. Affliction shows us more of our own hearts.
Water in a glass looks clear but set it on the fire, and the scum boils up! Just so, when God sets us upon the fire, corruption boils up, which we did not discern before.
Sharp afflictions are to the soul as a soaking rain to the house; we do not know that there are holes in the roof until the shower comes, but then we see it drop down here and there.
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If, in fighting the good fight, we begin to look like the world in our use of words—if we become saltless salt and lightless light—what purpose do we have in the kingdom? We may be fighting for Christ but not have the spirit of Christ.

Words are weapons. They are either weapons used in the service of God and His kingdom—weapons that are brandished in love for God and our neighbor—or they are weapons used in the service of the kingdom of this fallen and sinful world—weapons wielded in love of self and hatred of God and neighbor. This is simply the reality of what words are. In our current context, this reality powerfully confronts us, and we struggle with how to wield our words. We live in the middle of a swirling vortex of political conflict, social unrest, clashing values systems, a culture war, and a global pandemic, and the power of words as weapons through social media has been exponentially increased. Through the means of various forms of social media, words as weapons are used to mobilize, encourage, scare, advocate, anger, inform, judge, punish, reward, lament, and rejoice, and all on a massive scale and with dizzying speed. How do we navigate through this daunting and sometimes overwhelming reality, and how do we ourselves wield a weapon like this that is powerful and so easily and readily available?

The ninth commandment (Ex. 20:16; Deut. 5:20) speaks into this reality and shows us the way forward, and it shows us the gospel for life. It says, “You shall not bear false witness against your neighbor.” This is courtroom language, where one can serve as a witness who brings testimony that is false and brings harm and even death to another person. The commandment is stated negatively (what God calls us not to do) but it can also be stated positively (what God wants us to do). Throughout Scripture, God calls us to protect, build up, restore, and heal others with our words. Read through Proverbs (especially chs.12–14) to see how words are to bring life and not death, to be used by the wise in contrast to their use by the fool. Our words are to be gracious, seasoned with salt (Col. 4:5–6); they are to be truth and they are to build up, as fits the occasion, that they may give grace to those who hear (Eph. 4:25–32).

The way we use our words reveals our hearts, it reveals the kingdom values that govern us, and it reveals the principle of life that animates us and forms and directs our hearts. A saltwater spring or a freshwater spring, a good tree or a bad tree, a heart that is earthly or fleshly—operating according to the principles and practices of fallen Adam—or a heart that is heavenly and spiritual—redeemed in Christ and renewed by the Holy Spirit and operating by the principles and practices of the new life we have in Jesus Christ.