Oblatio

Revue de Vie Review of Oblate Life Revista de Vida Oblata Oblati

Missionarii OMI IV - 2015/3

Sommaire / Contents / Resumen Oblate Charism in Context International Congress – 1

Præfatio Fabio Ciardi, o m i , A truly original Congress ...... 295

Worldwide Section, June 30, 2015 Louis Lougen, o m i , Greetings from the General...... 309 Fabio Ciardi, o m i , Introduction : Le charisme oblat dans son contexte ...... 311 Stuart C. Bate, o m i , Revisioning Mission in our Congregation: a South African perspective...... 325 Robert E. Wright, o m i , Apostolic Community on the Texas- Mexico Border ...... 367

Local Section, North American Congress June 30 – July 3, 2015 Frank Santucci, o m i , Fernando Velazquez, o m i , Local Section, North American Congress...... 389 Warren A. Brown, o m i , The Oblate Charism in the Context of a rapidly changing North America...... 393 Ronald N. Carignan, o m i , The Oblate Charism. A Work in Progress...... 403 Luc Tardif, o m i , Sur le charisme oblat dans la Province Notre- Dame du Cap...... 421 Kenneth Thorson, o m i , A Change of Heart: Discerning New Directions in OMI Lacombe Canada...... 433 Harry E. Winter, o m i , Ecumenism and Inter- Religious Dialogue as a Vital Part of the Oblate Charism...... 439 Mark Blom, o m i , The Oblate Charism and the Colonization of Western Canada...... 459 François Paradis, o m i , Walking on the Edge and Daring to Crossover: Ministry among the Aboriginal people of Canada ...... 469 James M. Fee, o m i , St Eugene’s Charism in the Lowell Historic National Park...... 499 Quilin Bouzi, o m i , The Charism in the Context of Inter-Ethnic Urban Ministry in Buffalo, New York...... 505 Victor Carmona, Insights on the Meaning and Implications of Immigration in Light of the Oblate charism: A North American Perspective...... 511 Pali Pitso, o m i , Charism as Experienced by a Young Oblate Missionary: Focus on James Bay Area among the Cree People...... 519 Nicholas J. Harding, o m i , Proclaiming the Good News at the Periphery in Tijuana, Mexico ...... 523 Scott Woodward, Oblate Charism and Oblate School of Theology: Thoughts on Oblate Studies ...... 535 Antonio Ponce, o m i , Justice, Peace and Integrity of Creation and the Oblate Charism...... 541 Jim Chambers, o m i , Fundraising: A Business or a Ministry?.... 545 Charles Banks, o m i , Packaging, Labeling, and Presenting our Oblate Charism as Vocation Directors ...... 553 Francisco Gómez, o m i , Living the Oblate Charism in the Pre- Formation House “San Eugenio de Mazenod” Tijuana B.C. México...... 557 Patrick M. McGee, o m i , Brothers as Evangelizers Context...... 563 H For some of us the pieces are already in place and the and place in already are pieces the us of some For taneously fromalloverthe world. the emerge. piece there, according to the inspiration, and slowly the image began to like along moved another. to Region one from going prospects, future theory,first history,manner: then experiences, orderly current tematic, and unity, remain and charism, original the preserve we more we more the which, in the day history, was adapted to the various cultures, to answer the challenges of emerge more clearly and that was: sharing how our charism, throughout one beautifulimage. create to formed pieces colourful many mosaic, a of that be might us for image better a Perhaps itself. reveal to emergeand to begins image rich Eventually, In presenting this Congress, to began image The Congress. our during happened what is That , ness that is present is that ness to continue to Each you own its on that pieces many ave you ever worked on a jigsaw puzzle? On the table gradually manage to day we day A we could ask; could we Præfatio ing truly orignal Congress working on a jigsaw a on working onefamily. look deeper tried go deeper go in the many aspects many the in F to be as varied as possible, as varied as be to o i b a did the did we could C in into new contexts, to prepare a future put i d r a i relating with relating , them together, piece by piece, the one piece means nothing. B nothing. means piece one image , puzzle: we took a piece here, a here, piece a took we puzzle: i m o have appear in all its fullness? its all in appear also proceed that were shared were that differentthe cultures, grow in communion in grow But so as to express to as so ed image in more sys Oblatio instead there is clear. is simul ut as ut , we so - - Oblati

Oblatio l 295 l Præfatio Oblatio l 296 l Præfatio 4. engaged in basic and ongoing formation; 5. The Members The 5. formation; ongoing and basic in engaged Oblates 4. Provincials; New 3. charism; Founder’s our fully out Oblates living 2. are who charism; Founder’s our of knowledge good a possessing General House 3). There were six categories of participants: 1. Oblates Regions the of ( 4, 5, all Canada 5, 7, Latin represented America 2, USA 3, It and the varied. quite was composition The today?” us for mean spirit his to faithful being does what And grace? Founder’s his charism, his was What today? Congregation the of pect in Oblatelifeandmission”. it situate to then and charism Founder’s our identify “to was objective principal Its world”. today’s in lived be can it as of Mazenod de charism Bishop the on together prayer and reflection exchange, fraternal research, of weeks three for meet will and members twenty about of task-force small a be will “This Council: General the by indicated was Beatification. Mazenod’sde Bishop to follow-up a as came Congress May That 1976. 14, to 26 April from Rome in held was which Today” Founder the of Charism “The on Congress the with continuity in be to meant was space where presentations interventions, Region by Region. I hope this journal this hope I Region. by Region interventions, presentations gational website). local the all carry will Oblatio of volume each Then, officialcongre the on found be can these of recordings live-streaming (The connection. intercontinental webex the of days the of one of tions of issues upcoming the in distributed be will The Acts years. coming the in us inspire to continue will that legacy a be will hundred. This a than its to time more need they but pieces, more hands their in have still Others common where space common common a become piece content. The reports collected, locally and worldwide, Oblatio, The lead-up questions were: “What does Bishop de Mazenod ex Mazenod de Bishop does “What were: questions lead-up The The character of the Congress “The Charism of the Founder Today” 2015, July 3 until June 30 from Context”, in Charism Oblate “The them together. In any case, source one for each Region. Each issue Each Region. each for one we I n canmeet. where

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Characteristics of the Charism the of Characteristics Essential nine the of naming the was labor this of fruit The gregation? Con the revitalize to today emphasize we should ones which addition, In charism? Oblate the of elements essential the are what present, and the past the between dialogue the from week): (third method neutic ond week): how was the Oblate charism understood in the past? Herme (sec method Historical today? lived being charism our is how week): Bishop. 6. Constitutions; Oblate our An of Revision the for Commission the of the endof2015Congress. 2013, submittedafirstproposaltotheGeneralCouncil. in which, body new this by up taken then was Congress the of project The created. was Studies Oblate for Service General the and dissolved was AOSR the Then it. delayed reasons, other with together 2008, of was ready to hold it before the Chapter of 2010, but the economic crisis Charism, meant to be a continuation of the one held in 1976. Everything ticular aspectsoftheOblatecharism cles ofourConstitutionsthatdefinetheOblatemission. “Vie Oblate Life”. in it about read to had have would others and – participants leged privi few a for exercise intellectual closed-in stuffy a been have would congress 2009 The time! own God’s in us for store in prise This week I have understood why. The Holy Spirit had a major sur lined up,theHolySpiritblew thatallaway… speakers the and Ottawa, for organized everything had committee our Research. While the and of Studies pices Oblate of Association This charism congress was meant to happen in 2009, under the aus at it about wrote AOSR, the of president last the Santucci, Frank In 2008, the AOSR had begun to work on a Congress on the Oblate - - - - par addressed which others, followed there Congress, that After (first method Experiential interesting: was used method The - - - - AERO. by organized again (2006), Hünfeld at held was one last The Jesus Christ(organized by AOSR inOttawa,1989and1995). Apostolic communityand in Rome, 1982), Administration General the by (organized Evangelization 1 . arti 10 first the in included were They ------

Oblatio l 297 l Præfatio Oblatio l 298 l Præfatio continental part of the Congress. The ongoing contacts have created a created have contacts ongoing The Congress. the inter of part the continental in conferences their offering be would who speakers cipal got toworkpreparingtheCongress intheirRegions. they home, returned had they Once level. local the on charge in those connec tions. the for equipped and established were teams local Castrilli, Fr.Pasquale of help the with and Movement, Focolari the of nications Commu of Office the of guidance the Under points. eight all among level anddialogueamongtheparticipants. regional the at prepared presentations with level, local the at moment a held; being is it where places the all among connection of moment a Africa); Colombo(SriLanka);Manila(Philippines). (South Durban Congo); (D.R. Kinshasa (Poland); Obra (Italy); Rome connection: internet via places, eight in Congregation, the of Regions the all in time same the at Congress the hold to idea the came this From context! in held… be title. very to its had to Context” in ACharism Oblate the on “Congress Meanwhile, on the central level, contacts were made with the prin Secondly,of 2015, 2-7, March from Rome, in meeting a was there established was that network technical the was there all, of First There weretwodecisiveelementsforthesuccessof Congress. Every day, the Congress would have to be held in two time frames: possible as much as respond to as organizedso was Congress The field thatisopeninguptoourzeal.” vast a is “Here media: the of use our at looks he as again echoing missions foreign of adventure the on embarked he when Eugene St the charism to touch so many during these days. I hear the words of 21 the into us impel to courage the had having for you Thank charism. the of experience our into hope immense and enthusiasm new blow to Eugene and God allow to instruments being for helpers, your and Fabio you, Thank after 50yearsthereisnoclosingthem. the windows had been opened to let in a new life-giving wind – and Vaticanof occasion the on that said, II, he when meant XXIII John St what understood have I congress, our of week this During

San Antonio (USA); Mexico City (Mexico); City Mexico (USA); Antonio San A N w e st

V century cyberworld and allowing and cyberworld century n o i s i - - - - local andintercontinental. Those responsibleonthelocallevelwere: created, intheserviceofCharism. been has network organizers.worldwide A the all among bond strong low others to follow the event. On the intercontinental level, the Con the level, intercontinental the On event. the follow to others low or inSpanish,theparticipants hadtheEnglishtranslationavailable. of theCongress. participants the all among knowledge mutual greater a to leading thus all the geographic areas. The various groups were able to be introduced, than foreseen. After every presentation, there was open dialogue among way active more and easier an in interact and follow to possible was it corner,every From dialogue. for as well as view of point technical the emerged, togetherwithprospectsforthefuture: have that elements significant most the of synthesis a and evaluation Studies; by theGeneralServiceforOblateStudies: At the local level, some groups transmitted via Skype, so as to al to as so Skype, via transmitted groups some level, local the At French in talks were there When English. was language main The from well, worked connections the level, intercontinental the On George Iheanacho(Kinshasa). Alberto Montiel(CiudaddeMexico), Claude Perera(Colombo), Ray Warren (Rome), Ron Rolheiser(San Antonio), general their offered and Congress, the at assisted persons Five On thelocallevel,aCoordinator Moderator Chairman On the central level (General House, Rome), the Congress was led Neil Frank:Durban. Jean BaptisteMalenge:Kinshasa; Francisco Martínez:CiudaddeMexico; Frank Santucci-Fernando Velazquez: San Antonio; Federico Labaglay:Manila; Romesh Lowe:Colombo; Paweł Zając:Obra; Fabio Ciardi:Rome; levels: two on 2015, 3, July – 30 June on place took Congress The , LouisLougenSuperiorGeneral; , Fabio Ciardi, Director of the General Service of Oblate

assured thedirection. - -

Oblatio l 299 l Præfatio Oblatio l 300 l Præfatio to grounditinourpresentsitua­ Congregation, 200yearsafteritsbirth. entire the for impetus new a give to view a with contexts, different in lived being its from charism Oblate the to challenges the and tunities sand persons. thou a by followed was and streaming live by transmitted was gress level. local the at presented were papers connection. other worldwide the All Foundation. awareness andsenseofbelongingtooneapostolicbody. young Oblates – of the richness of Oblate life today, and to increase the we are,basedonwhatdo;themissionidentifiesus. that true also is it are we what on based act we that true is it if because mission, the about talking without identity our of speak not, could we Congress was not primarily a Congress on Oblate missiology. However, internal life of the Congregation, rather than directly on its mission. The Govern ment… The charismisthesame,butcontextdifferent. and Mission, Life, Community Formation, life: our of area ty are signs of the times which visibly touch our Congregation in every and globalization, contextualization and universality, diversity and uni 4. Future prospects. 14 major papers were be offered during the during offered be were papers major 14 prospects. Future 4. 3. Experiences, 2. History, 1. Doctrine, The Congresswillbedividedintofoursections: A third objective was to celebrate the 200 the especially – aware more become to was objective second A the upon touched way, particular a in have, should Congress The interculturality that fact the by motivated was objective first The We know quite well the content of our charism. Now we are called oppor the to listen to was Congress the of objective primary The O C tion. e j b t n e t n o c i t v s e

th anniversary of the OMI - - - - signs ofthetimes. The signsofthetimesalsochallengeustoday. the of reading careful a from born was Eugene St. of idea foundational textualize the charism, it is necessary to know its context critically. The unity ofthecongregation. the charism; How to ensure the contextualization of the charism and the contextualizing of ways possibilities, Motivation, contextualization...; the terminology and different perspectives: inculturation, acculturation, Doctrine aware of the importance of tradition and its retelling in order to have to order in retelling its and tradition of importance the of aware gratitude: with past the to look to necessity relevant the of us reminds 2014, 21, To Yearthe on People Consecrated All Life Consecrated of History gregation? Con the of mission and life the the affect they challenge do they How charism? do Oblate How today? times the of signs the of reading We were asked to learn from the great Oblate history.Oblate great the Wefrom Welearn to all asked were were is topraiseGodandthank him forallhisgifts. conversion. to Tosummons a as acts whole, story a our as tell taken sential aspects of the charism. Yet everything es proves instructive and, some of neglect a times at even and weakness human of result were surmounted. We may difficulties also encounter cases those of inconsistency, ways the concrete the and encountered it difficulties the sparked, has it creativity the years, the over lived been has ism char the how see to come we way this In communities. first the and foundresses and founders the with beginning them, inspired which values and vision the and ideals, high the grasp to gen order in past erations of footsteps the in following for calls it nostalgia, mere of cultivation the or archaeology in exercise an than More longing. be of sense common our and family a as unity our strengthening for identity, our preserving for essential is history our Recounting A first field of work concerns our history. , in his letter our is what charism, our of view In were: questions guiding Some times: Tothe of signs the read con to was study of range Another of Analysis theme: doctrinal the concerned work of field first A , November , ------

Oblatio l 301 l Præfatio Oblatio l 302 l Præfatio life of prayer and consecration, community life, mission, Marian di Marian mission, life, community consecration, and prayer of life be madeandhowtoproceed. positive experiences. This helped us to understand better the choices to Oblate reality in its various contexts: its errors, failures, difficulties, and the beginningtopresent. from lived was it which in contexts cultural and historical various the in charism the inculturation of the of stories tell to opportunity an been and to cherish one’s personal identity in the charism. The Congress has we are located on community life, the vows, and the life of prayer? of life the and vows, the life, community on located are we which in settings the of impact the is What context? its within mission serve the unity of the congregation? How does the community plan the cally, grounded in the context where we live and, at the same time, pre our consecratedlife. the Church today, to implement ever more fully the essential aspects of we abletoanswerthem? today? serve Are we Church the and poor the present; are we which in What are the challenges in living our charism in the light of the society pastoral and spiritual experiences, and the inculturation of the charism: even greaternumberofculturesandethnicities. which the Congregation is present (about 65 countries,) and works in an sion, closeness to the people, etc.) is lived today in different contexts in community,mis of level the (at charism the how of experiences cant of the experiences of the contextualization of our charism, some signifi (Pope Francis) The Congress has been an occasion for a critical sharing Experiences experienced throughouthistory? significant most the experiences? What lessons are can we learn from What the successes and today? failures to origins its from context our mension ... Again, some questions were: How can we live the charism radi charism the live we can How were: questions some Again, to saying is Spirit Holy the what to listen to called were Wealso The Congress was an occasion for reflection regarding the mission, We learnfromthepastinorder“To live thepresentwithpassion.” in lived been charism the has How were: questions guiding Some the charism: the of dimensions all embraced look historical The lived the of know Congregation entire the that important was It - - - - -

am withyou”(Jer I for afraid… not “Be us: tell to continues history,who of Lord the in faith our of fruit the hope, of virtue the practice to called are we hope: Future prospects formational experiences. of Sharing contexts)? different very in also but context, own one’s in only (not context in charism the live to one help formation does How Some commentsfrom Oblates pants fromaroundtheworld. partici the among dialogue wide-ranging of method and content the sense of belonging and the joy of being Oblates. Also appreciated were familiar seeing the strengthened has This unknown. hitherto people in meeting and faces family of sense a of experience whole the Hence the world. from Oblates 800 together brought which Founder the of the of event the to it compared Someone space. of barrier the overcoming world, whole the of Oblates arena, same the in ered, the surprise and the joy at being able to live directly an event that gath was there all, positive. Above extremely all were instruments network experiences. formational of Sharing contexts)? different totally in also but context, formation help one to live the charism in context (not only in one’s own does How prayer? of life the vows, the life, community on located are we which in settings the of impact the is What context? its within sion to bemindfulofthisgoal. the Congregation today. How do we envision the future? Every talk had It waslikebeingataChapter. An experiencesogracedthat nooneshallquicklyforget it. social other with or e-mail by communicated reactions, many The mis the plan community the does How were: questions Guiding of asking is Spirit the what itself asked Congress the work, its In with future the embrace “To us lead to had Congress the Finally,

1:8).”

(Pope Francis) S e m o R a e c s n o i t - - -

Oblatio l 303 l Præfatio Oblatio l 304 l Præfatio tion grow in unity and apostolic passion, grow together; geographi together; grow passion, apostolic and unity in grow tion Congrega the see to seemed day,I Every dreamed. Founder the as world”, the of ends community,the big “to one were we hearts; our Family.Oblate whole the for of joy,grace Aunion the the sign: and of “event” an into days these turned has Lord the of presence The to come. time long very a for experience this of depths the sounding be will I ourselves. give we Whom” “to the and whom” “with the and what” “to the of greatness the of reminded be to need we Sometimes self. tion, to give oneself over to someone and something larger than one obla an become to need the included talk my of portion significant convocation. this Aduring again that experienced I me. with stayed and the greatness of our international congregation which has always breadth the of experience powerful very a was It mine. in welcome were they and home, their in welcome was I theirs. was I that and It struck me very deeply that each one of these men was my , these 800 or so fellow Oblates all vested and ready to process in for mass. at around looking recall I canonization. the after day the on wall the outside Paul St. at celebration a had we Rome, in onization can founder’s1995. the from At event an to it compare to is whole a as gathering this to reaction my summarize to way best the think I ing event.Ireallyfeelenergized -evenat75yearsold! 100 years for sure! Many thanks to you and your team for this excit What a wonderful event. The charism is “alive and well” for another I feltandsawthebeautyofOblateCongregation! Blessings! places! many so in many so with touch in be to moving quite is It mation toourcharism. confir given has Surely,Spirit miles. the of thousands by separated Oblates between Youencounter meaningful and new a created have way ofworking. We areall“digitalnatives”now. its and Congregation the in change of moment a be will it sure am I charism. our to faithful still are we that congregation a as and hope us give rich they very are they enlightening, been have presentations The Thank youforallyourhardworkinpullingitaltogether. It wasabeautifulexperienceofOblatefamilyunity. It was,truly, amovingexperienceof“fraternitá”. ------Some testimoniesoftechniciansandlaity community oftheOblates. and life missionary in changes necessary the of achievement the for strategies many up tossed charism, Oblate the on conference This experience ofOblatefraternity anduniversality. the enjoyed really I others... for night the with and some for dawn the with coincided that times the of sacrifices the despite Internet, the over meet to joy a was It embodied. is charism Oblate the today which in cultures of mosaic the glance a at understand could You the OblateCharism,atruegiftinChurchfortoday’s world. of beauty the discovered I Personally, one. next the to forward ing look really am I and all you with working pleasure distinct a was It in itsexecution. This wasagreatevent. al Chapter. I congratulate Fabio - both for the idea and his leadership I think that the Congress was a great event, almost like a mini-Gener been atrueblessinginmyformation. has experience This world! the across another one for have Oblates that love and joy deep the shows streaming video The Oblates. the of Charism the of understanding my deepened truly has experience This Buffalo. in formation my and Antonio San in life my those through met have I as deep as not but others, met NY.I’ve Buffalo, San from Oblates know to come only I’ve novice, Antonio, and TX, pre- a experience. As opening eye unique a been has congress This good contentofmostthepresentations. world in a visible and audible way. And the great variety and the very the around other each to present very being of experience the -- tion I truly believe that it marks a major point in the life of the Congrega this rushoffeelings...andIamnotashamedthat in tears back hold to unable was I Mother. our invoking were who ...) singing 1,300 than more were we think I ... that (imagine dren chil his all was it time This him. by uttered prayer last this Eugene to back sending was I felt I time same the Missions. At the towards rience of those who sang it leaving the port of Marseille When we sang the Salve Regina, I thought it was the renewed expe rich, multifacetedmanifestationoftheOblatecharism. a as all by accepted were differences and disappeared distances cal - - - - -

Oblatio l 305 l Præfatio Oblatio l 306 l Præfatio the young Oblates and to����������������������������������������������� and Oblates young the research andstudyopportunities.Someexpectations: our grow and develop to way a as alive, body this keep to continue to some experience that will be useful for the future. I think it is important fact, we have invested in equipment and personnel and we have gained wonder if we can continue to use this procedure for future programs. In The intention, in preparing t preparing in intention, The we willseeofteninthefuture. something and revolutionary is it execute and together Congress of I believe the fact that the Congregation has been able to pull this type Chapters. the between year some during years, six every done be could this like event larger a such Perhaps formation. ongoing for basis nual an an on ministry Oblate on or charism the on regionally done be could something but scale, a large this on be not need frequently.It more far thing of type this do not did we if times the of signs the to blind absolutely be would we congregation, worldwide a as us for do can it what realize and today available Totechnology the at look done frequentlyinthefuture. I found it to be a very courageous effort ... it’s the way things will be May wecontinueto“cometogether”throughthiswebconnection. many make experience the of spirit positive the and newness The this waysothatalotofOblatesandassociatescanbenefitfromit. It is indeed a great breakthrough from OMI to arrange a Congress in this eventisanincentivetomoveforwardandalwaysdobetter. me, family.For my are you that and me to belongs charism Oblate family.the of part be to myself felt I occasion, this the that believe I on Also heart! my broadened testimonies various the to Listening Mazenod, itwillspreadmorequicklyintheworld. de Eugene of charism the to communication and technology mation of young people all teachers should listen to this. By including infor noticed that there is a great connection of the subjects with education I Congress. the to listen to side technical the from you with ticipate par to privileged was I and education, in working person lay a am I P s o r instil in them a passion for������������������ passion a them in instil p e c s t

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f e r u t u our life and mis and life our - - - - still, maybe it is the room that has spread through spread has that room the is it maybe still, if the world Oblate Family. whole the within communion great of instrument an was discussed, ics which itwasheld. especially them, of some among interest great aroused has Congress the think I missiology. and spirituality history, Oblate of study systematic the up take to them encourage to and sion more beautifulthanthedream! have dreamed of this Congress. Now I can tell you: the reality has been barrier” a longer no are distances family; one really felt days, these during many by said been has contextualization?). As Dialogue bounced from one part of the world to the other. It is as is other.It the to world the of part one from bounced Dialogue Congress����������������������������������������������������� The was all in one room (contextualization?). experience������������������������������������������ General ServiceforOblateStudiesandResearch , in addition to the deepening of the top the of deepening the to addition in , because of the way the of because out [email protected] Fabio Ciardi, Or perhaps the world (inter world the . For years, I years, For better “ i m o We in -

Oblatio l 307 l Præfatio

I J e rui e Cnrgto pu rféhr u l caim Olt Je Oblat. charisme le sur réfléchir pour Congrégation en réunis mes som nous nous que fois seule la et charisme le sur congrès premier le fut Ce 1976. en était charisme notre sur réfléchir en pour réunis Congrégation sommes nous nous que fois dernière La Congrégation. tre sion oftheCongregation. participating and let us pray for a Spirit-filled event for the for life and you mis Thank time. same the at world the of parts different in gather us helps that technology the with congress world-wide this organizing Jesus Christ.” to conversion community and personal profound a to call “the deeply ism in each of our many diverse contexts. This will help us to hear more this that hope I present charism. Congress will assist Oblate us in living more the faithfully the Oblate char on reflect to Congregation a as gathered we that time only the and congress charism first the was That 1976. in was charism our on reflect to Congregation a as gathered we tant pour nous qui nous préparons pour le 200è anniversaire de no événement grand se á bienvenue « la souhaiter vous voudrais e prepare for the 200 we as us for event significant very a is This Congress. Context in Charism the event, great this to you of all welcome to like would a gaeu t Fbo iri n al hs wo sitd i in him assisted who those all and Ciardi Fabio to grateful am I Worldwide Section Congrès sur le charisme le sur Congrès GREETING FROM June 30,2015 th anniversary of our Congregation. The last time Welcome toeveryone! L s i u o THE SUPERIORGENERAL L ». Ceci est un événement très impor très événement un est Ceci ». n e g u o , i m o Oblatio

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Oblatio l 309 l Worldwide Section Oblatio l 310 l Worldwide Section Q tion. Bienvenueàtous! Congréga la de mission la et vie la pour l’Esprit de rempli événement un pour ensemble Prions participation. votre pour Merci temps. même en monde du parties différentes dans rencontrer nous permet nous qui technologie la de servant se mondial congrès ce de l’organisation dans communautaire profondeàJésus-Christ. » à entendre plus profondément « Oblat dans chacun de nos nombreux contextes divers. Cela nous aidera charisme le fidèlement plus vivre à aide nous Congrès ce que souhaite lleno de la presencia del Espíritu para la vida y la misión de nuestra de Congregación. ¡Bienvenidostodosycadaunodeustedes! misión la y vida la para Espíritu del presencia la de lleno evento un sea que para recemos y participación su por Gracias tiempo. nos ayuda a reunirnos desde los diferentes lugares del mundo al mismo que tecnología la con mundial Congreso este organizar para asistieron conversión, personalycomunitaria,aJesucristo”. nos ayudará a escuchar más profundamente “el llamado a una profunda Esto contextos. diversos muy los de uno cada en oblato carisma el te oblato. Espero que el presente Congreso nos ayude a vivir más fielmen nos reunimos como una Congregación para reflexionar sobre el carisma que vez única la y carisma el sobre Congreso primer el fue Ese 1976. en fue carisma nuestro sobre reflexionar para Congregación como mos 200 aniversario de nuestra Congregación. La última vez que nos reuni so my gaeio Fbo iri a oo aulo qe lo que aquellos todos a y Ciardi Fabio a agradecido muy Estoy aidé l’ont qui ceux tous à et Ciardi Fabio à reconnaissant suis Je to muy significativo para nosotros que nos preparamos para el para preparamos nos que nosotros para significativo muy to fabuloso evento este del Congreso sobre el Carisma en en Contexto. Es un even ustedes todos a bienvenida la darles uisiera l’appel à une conversion personnelle et - - - - T C’est un bilan du en vue de rendre témoignage à l’action de l’Esprit et l’Esprit de l’action à témoignage rendre de vue en du bilan un C’est que celui-ci a assumée à des moments différents et dans divers d’expressions endroits. variété grande la connaître ainsi pourrons Nous zenod. Ma de Eugène saint travers à l’Eglise à l’Esprit du par donné historique charisme l’actualisation dans Oblats les par parcouru chemin le croissance. constante sa et vitalité sa garanti a ceci Tout nouvelles. toujours lités moda des dans s’exprimer s’enrichir,développer, se pu a ecclésiales, impulsions nouvelles de l’accueil la à grâce défis, nouveaux de à réponse à et cultures nouvelles les avec rencontre la à grâce d’Oblats, tant la de mission congrégation aveclamêmepassiondesconsacrés. la à dédiés sont se oblate, spiritualité la vivant en tout martyre jusqu’au héroïque, manière de sainteté la vécu ont l’existence plus non pas savait ne il desquels évangélisés nations et Peuples pensé. jamais n’aurait Eugène saint auxquels et dédiées sont se d’Oblats générations des auxquels res du Afrique Sud. Pour et mesurer ses Ceylan potentialités, il convient Canada, de connaître au les ministè Irlande, en et Royaume-Uni au lui par démarrées missions premières des débuts les ni siècle, neuvième dix- au France en prêchées missions premières les considérer de pas s’adapte auxdiversescultures. qu’il variés, plus les contextes les dans pénètre qu’il l’espace, dans et risme dans toutes ses expressions A deux cents ans de sa naissance nous voulons nous interroger sur interroger nous voulons Anous naissance sa de ans cents deux de sainteté la à et apostolique créativité la à grâce charisme, Le Pour connaître le charisme de saint Eugène de Mazenod, il ne suffit u veux savoir la puissance contenue dans une semence une dans contenue puissance la savoir veux u l’air, aux soins de celui qui le cultive. Tu veux savoir un cha un savoir veux Tu cultive. le qui celui de soins aux l’air, à l’eau, à terrain, au grâce grandir, l’arbre laisse et terre en la LE CHARISMEOBLAT F o i b a C ? Laisse-le se répandre dans le temps i d r a i DANSSONCONTEXTE ; missionnaires, pères et frères, qui frères, et pères missionnaires, ; , i m o ; laïcs qui, laïcs ; ? Mets- ? - - - -

Oblatio l 311 l Fabio Ciardi Oblatio l 312 l Worldwide Section grain de blé qui doit tomber en terre et mourir afin de porter du fruit. du porter de afin mourir et terre en tomber doit qui blé de grain corps apostolique. du l’unité de garantie analogue, expérience une génère qui expérience sé. pen l’a il comme Immaculée Marie de oblat missionnaire un être pour « celle-ci en Eugène, saint Pour objectifs. les poursuivre de modalités les finalités, les intime, physionomie sa titut, l’Ins de d’être raison la exprimée est celle-ci Dans privilégié. trument écrits les l’exemple, parole, la avec çons, avec toutes lesrichessescontenuesdanscelui-ci. apostolique, projet son génératif, processus un dans d’autres, à le charisme du fondateur, l’Esprit lui a donné la capacité de transmettre par ceux-ci gardée, approfondie, développée vécue constamment en harmonie être pour disciples, leurs à transmise l’Esprit”, de “expérience raison deceCongrèssurleCharismeoblatencontexte. disse davantage en donnant naissance à de nouvelles branches. C’est la gran l’arbre que pour et fruit du porter à continue initiale semence la que pour nécessaires conditions les sur interroger nous pour réflexion de moment un C’est frères. nos de beaucoup de réponse généreuse la à dans l’Eglise dans citement vous ai donné la vie dans le Christ Jésus (cf. Corinthiens au ples l’histoire dans opérante et vivante maintenir la de et mission même la vivre de capable nauté commu une à naissance donné a qui collective, dimension une a cela saint à donné Eugène – son « charisme le que fait le lumière en tout avant met Cela donner le coup d’envoi à nos travaux sur le charisme oblat en contexte. 11). Cette définition du charisme du fondateur me semble très utile pour avec le Corps du Christ en croissance perpétuelle » ( 3 Elle est une inspiration charismatique communiquée à nous, une nous, à communiquée charismatique inspiration une est Elle Avec la mort du fondateur, se réalise la parabole évangélique du évangélique parabole la réalise se fondateur, du mort la Avec fa multiples de en réalisée s’est charisme son de transmission La « ». Il peut exprimer à lui-même et à ses disciples ce que Paul disait Paul que ce disciples ses à et lui-même à exprimer peut Il ». e caim ds odtus ( Fondateurs” des “charisme Le : Dieu « Dieu : » 1 ; « ; expérience de l’Esprit m’a prédestiné à être père d’une famille nombreuse famille d’une père être à prédestiné m’a Je suis père et quel père quel et père suis Je 1 Cor 1 l e

c : c’est « c’est : e m s i r a h 4, 15) et aux Galates (cf. Galates aux et 15) 4, : une expérience transmise à ses disci ses à transmise expérience une n u

n o d » – n’est pas resté un don privé EN ». Saint Eugène affirme expli …

p 1) e éèe om une comme révèle se 11) , é g a t r a ! La Règle demeure un ins un demeure Règle La » il y a tout ce qu’il faut qu’il ce tout a y il 2 En leur communiquant leur En Mutuae relationes Gal 4, 19) 4, : « : Je » ------; , densité, de la richesse et de la potentialité renfermée dans le charisme le dans renfermée potentialité la de et richesse la de densité, des milieux et des situations toujours nouvelles, donnera la raison de la dans inculturations les , ses de l’expérience œuvres, nouvelles et multiples ses avec l’Institut, fondateur.de entière toute l’histoire Seule primer toute sa créativité qu’il soit le don extrême de la vie de la part du grandes vous à venir pas « Jésus de paroles les retentir d’entendre l’impression a On fécondité. C’est la fin d’une expérience et en même temps le début d’une nouvelle nes toujours rappelle le comme personnels, charismes les avec fondateur du charisme le fermenter font qui l’institut de membres des chacun par communautés, les généraux, Chapitres les par donné l’institut. Dans les « le charisme – et les « PC arbre. d’appeler continue l’Esprit que ceux personnels tous de apports des l’expérience, de vie, la de partir à développé titut née de lui illuminé et animé le fondateur se répand maintenant sur toute la famille a qui Saint-Esprit le manière cette De s’incarne. celui-ci lesquels dans historiques et culturels contextes différents les dans surtout dire, à les « transmettre. tour,notre à devons, nous que et reçu, avons nous que objectif don un « lui. par guider laisser nous actualisé, être donc doit Il l’Église. à donne le qui objet d’étude, est une réalité vivante et dynamique, comme l’est l’Esprit « approfondissement. un dé initial. C’est mieux pour vous que je m’en aille, autrement l’Esprit ne pourra », « », 2). Cela implique l’intention et les projets du fondateur d’une part – : « De là naît ce que le Concile appelle « Ce don, en effet, une fois transmis, demande d’être « », presque qu’une réfraction collective du charisme du fondateur, du charisme du collective réfraction qu’une presque », Les simples religieux eux-mêmes ne manquent certainement pas approfondi » (cf. Garder : le « C t n e m m o Gv Approfondir charisme du fondateur » (cf. » 14, 12). Il semble que pour que le charisme puisse ex », parce que nous ne sommes pas les patrons les pas sommes ne nous que parce », » et « et »

e r saines traditions saines traditions c Gv e v déve­ 16, 7) 16, Vivre r i o », parce qu’il a toujours des choses nouvel choses des toujours a qu’il parce »,

t e loppé

», parce que le charisme, avant d’être avant charisme, le que parce », f ; « ; e r i a Vousplus encore œuvres des ferez ». Chacun des verbes mériteraient verbes des Chacun ». » nous pouvons retrouver l’apport

» de l’autre – l’histoire entière de f » devient le « u r c patrimoine de l’institut i t f r e i : la semence devient un devient semence la :

l e

c e m s i r a h charisme de l’ins Mutuae relatio Mutuae vécu », « : c’est : » (cf. gar - - - - - :

Oblatio l 313 l Fabio Ciardi Oblatio l 314 l Worldwide Section que tout a commencé et c’est de là qu’ils doivent repartir, apprendre de ressuscité Seigneur le rencontrer pour Galilée en (cf. Galilée important rendez-vous à ses disciples effet,un en donne, Jésus résurrection, sa et mort Toutsa après suite de évangélique. est message ce Aussi, racines. les oublier jamais doivent souci derénovation»(n.12). le et communauté la de l’union dans l’Institut de vie la rajeunir et per enrichir,pour dévelop l’Esprit de aussi provenant personnels, dons de lien avec toutes les composantes du peuple de Dieu, à la lumière de ce de lumière la à Dieu, de peuple du composantes les toutes avec lien en ecclésiale communion la de l’intérieur à charisme propre son lise charis­ famille chaque que convient Il l’Institut. de l’intérieur à limitant se en développement son de recherche la circonscrire de ou avec leCorpsduChristtoujours encroissance ». développement de l’expérience fondatrice doit être réalisé « une modalité particulière pour vivre l’ultime verbe dateur etlecharismedel’Institut. fon et du charisme le entre continuité substantielle une historiques a y il culturelles, mutations les travers à fondateur au donnée a l’Esprit le tout,commedansungrainfécond. contient qui débuts des histoire grande petite cette à retourner toujours devrons Nous génération. chaque pour et siècle chaque pour prati quement demeure et là par commencé a répétée, être peut ne qui rience Aix intime quejamais. sont. Il vit désormais dans la dimension de l’Esprit, et est à chacun plus de et temps du barrières l’espace en se rendant présent dans le cœur des disciples, partout où ils les franchi a il Galilée, la de routes les sur suivre le plus peut ne on avant, comme plus n’est résurrection la après nouvelle toute manière d’une fois-ci cette suivre, le à nouveau Il ne suffit pas de prendre en considération les racines de l’Institut de racines les considération en prendre de pas suffit ne Il charisme, du définition sa Dans que l’expérience actualise et exprime l’institut de vie la Quoique « son donne nous aussi Eugène Saint Au fur et à mesure que l’arbre grandit, les nouvelles générations ne ! aux origines charismatiques, parce que sa toute première expé première toute sa que parce charismatiques, origines aux ! Mt L a 28, 10). Pourquoi de Jérusalem doivent-ils descendre doivent-ils Jérusalem de Pourquoi 10). 28,

c a u t x e t n o l n o i t a s i

e L C C : il les rencontrera de nouveau en Mutuae relationes Mutuae a i s é rendez-vous en Galilée en rendez-vous l e

u d

c e m s i r a h ? Parce que c’est là c’est que Parce ? : « développer indique enfin indique en syntonie matique : Jésus : ». Le » – à – » - - - - nous doit continuer de vibrer à l’unisson avec le souffle charismatique souffle le avec l’unisson à vibrer de continuer doit nous lités, avec des nouveaux appels. Le souffle charismatique présent parmi vivifie l’Église avec de nouveaux charismes, avec de nouvelles sensibi l’Église aujourd’hui. de chemin le est qui celui à parallèle chemin un suivre pas peut ne On maturité, et nous avec elle, parce que nous sommes en elle et pour elle. toujours en chemin vers la réalisation de sa stature adulte, vers la pleine qu’il écoute ce que l’Esprit dit aux Églises l’Église toute à dit l’Esprit qu’aujourd’hui est le Christ. Dans un certain sens, une famille religieuse n’est famille n’est religieuse famille une sens, certain un Dans Christ. le est « un plutôt c’est conserver,mais de besoin a qu’on fermé patrimoine un « sens. son tout acquiert charismes des diversité la pluridimensionnelle, Église d’une posante com une comme perçue est elle quand Seulement féconde. et mique « Dieu, de peuple du composantes autres toutes avec relations des cadre le que l’Église de l’intérieur à non si – l’évêque « énergies. blématiques internes aux Instituts au point d’en absorber les meilleures itinéraires de formation décalés du contexte, à se des concentrer sur les à pro autonome, pastorale projection une à porte qui l’autoréférence, l’Église vers orientée don à l’Église, nait dans l’Église, grandit dans l’Église, est entièrement l’Église c’est cadre Le l’Église. de totalité la à ligieuses pour leur “charisme fondamental”, en ignorant l’appartenance Buenos Aires, mettait en garde contre le fait d’« exalter les familles re M quand 1994, de consacrée vie la par papeFrançois. soulignée fortement été a l’Église, toute avec communion en vécu et grandir. fait nôtre, fait nous la et enrichit nous nous, pour l’Esprit est de don est nous, de partie qui chrétienne communauté la dans naît neuf de et bon de a y qu’il ce Toutentière. toute l’Église aujourd’hui anime qui aspect intégré aspect Cela vaut la peine de relire avant tout l’intervention au Synode sur Une telle dimension ecclésiale du charisme, donné à toute l’Église L’Esprit qui a suscité le charisme oblat est le même qui aujourd’hui sera fait de tensions de fait sera On ne peut pas réfléchir sur la vie consacrée –affirmait vie consacrée la sur réfléchir pas peut ne On » dans le corps de l’Église, attiré vers le centre, qui centre, le vers attiré l’Église, de corps le dans » ». Bergoglio mettait en garde contre le danger de danger Bergogliole ». contre garde en mettait Le charisme d’une famille religieuse n’est pas n’est religieuse famille d’une charisme Le », parce qu’ainsi est la vie, tension dyna tension vie, la est qu’ainsi parce », gr Bergoglio, évêque auxiliaire de auxiliaire évêque Bergoglio, », tout en prenant conscience prenant en tout », » ( : « : Ap Celui qui a des oreilles, des a qui Celui : la vie consacrée est un est consacrée vie la : 2, 7, ect.). L’Église est - - - - -

Oblatio l 315 l Fabio Ciardi Oblatio l 316 l Worldwide Section gieuses ont été et sont encore dangereuses « son de lumière la à Dieu, de peuple du foi la dans pèlerinage du l’intérieur religieuse – avait affirmé le Synode de 1994 – doit se réaliser toujours à « charismes. des d’ecclésialité critère un du Peuple saint de Dieu pour le bien de tous gaudium Evangelii Dieu. Danslecascontraire, qu’en tant qu’intégrée dans la grande famille du saint et fidèle peuple de raines, le pape lance une invitation utile à tous autre institution charis institution autre tous à utile invitation une lance pape le raines, desquelles ilestappeléàvivre etauprèsdesquellesilestenvoyé. milieu au personnes les avec quotidien et concret contact le dans elle, prendre en se mettant en jeu avec l’histoire, en se laissant interpeler par com à donne se charisme Le herméneutique. méthode une aussi mais charisme, du acte en mise une pastorale, méthode une seulement non représentent lance, pape le que impulsions autres les toutes et phéries” Dans ce sens, “être une Église en action”, le mouvement vers les “péri “possession” repliée sur elle-même et non mise au une service de ou l’Église musée, du pièce une être par finit configurée, ainsi religieuse, l’histoire de dans le saint peuple de Dieu, en se confrontant avec les besoins concrets cessivement de son propre charisme au détriment de son insertion réelle 1994 de Synode le dans exprimée l’inquiétude sertion dansl’histoireestunfacteuressentielpoursonherméneutique. L’inrépondre. à appelé est il auxquelles nouvelles toujours nécessités lise 131). ( fécond. mystérieusement et authentiquement révèle se charisme qu’un Dieu de peuple du membres les tous du charisme en syntonie avec le Corps du Christ est la communion avec essénienne quirenaîtàtoutmomentdanscesmessianismes ». … ) Diversité, pluralité, multiplicité et, en même temps unité » dans la mesure où il se laisse interpeler par les demandes et par les En définitive, une des voies fondamentales pour le développement le pour fondamentales voies des une définitive, En D’où l’appel adressé aux consacrés dans l’Exhortation apostolique Demeure aujourd’hui encore, dans le magistère du pape François, pape du magistère le dans encore, aujourd’hui Demeure « et comprendre fait se l’Institut de charisme le outre, En En faisant appel aux nouvelles formes charismatiques contempo charismatiques formes nouvelles aux appel faisant En sentiment … et au lieu d’être « d’être lieu au et », de sa « sa de », , à « à , s’intégrer de manière harmonique dans la vie la dans harmonique manière de s’intégrer façon … elleestunesecte. » » de croire infaillible. Les élites reli élites Les infaillible. croire de » un don de l’Esprit à l’Église à l’Esprit de don un : « : Un renouvellement de la vie la de renouvellement Un : elles portent en soi l’hérésie C’est dans la communion la dans C’est » (n. 130), jusqu’à en faire : « : 4 on se préoccupe ex préoccupe se on » (n. 130- », la vie la », s’actua … ». ------

gélique qui a permis la naissance de vos mouvements et de nouvelles de et mouvements vos de naissance la permis a qui gélique Seigneur du l’appel à renouvelé enthousiasme un avec répondre à disposition la dans mais importantes, aussi sont qui formes, les dans et méthodes les dans pas consiste ne expériences vos l’Esprit prisonner de se durcir en des schèmes rassurants, mais stériles. La tentation d’em (cf charisme du cheur charisme du fraîcheur aussi nôtre la à matique, leurs frontières ».Etvoicil’heureuseconclusion: de au-delà répand Dieu que beauté la d’apprécier et différent est qui ce par interpeller laisser se de incapables choses, mêmes les toujours « être jusqu’à particulier, le dans piéger laisser se de celui semble risque grand plus Le l’autre. de folklorique musée extrêmes deux les d’éviter intéressant, semble me localisation et globalisation entre tension la sur avec lepremierappeldumouvement,cecharismefondamental syntonie en viennent qui Dieu de surprises aux ouverts toujours ment, Vous êtes « sources des charismes et vous trouverez l’élan pour affronter les défis charisme même qui leur a donné naissance. Il faut toujours tourner aux nuelle évolution mêmes, elles deviennent idéologiques, loin de la réalité qui est en conti communautés. Si des formes et des méthodes sont défendues pour elles- . Ap vue de reconnaître un bien plus grand qui portera des bénéfices à bénéfices des portera qui grand plus bien un reconnaître de vue en regard le d’élargir besoin toujours li a On questions particulières. des et mitées par obsédés être pas doit ne on conséquent, Par somme. simple leur que plus aussi et partie la que plus est tout Le dans François pape le qu’écrit ce sujet, ce À large (n.235). plus perspective une avec mais proche, est qui ce avec monde, petit son dans travaille On Dieu. de don un est qui lieu, du l’histoire dans et fertile terre la dans racines les d’enfoncer nécessaire déracine est Il sans ment. s’évader, sans faire le faut il Toutefois, tous. nous

U 2,4). Avec le temps, en effet, grandit la tentation de se contenter, e n

n o i s n e t mouvement ; fermées à la nouveauté, elles finiront par suffoquer le clel et n tentation une est celle-là : ! En renouvelant toujours plus le « le plus toujours renouvelant En !

a s l : qu’elle ne s’altère pas cette fraîcheur cette pas s’altère ne qu’elle : e r i a t u » : « : ! « Avantla préserver de nécessaire est il tout, : un universalisme abstrait d’une part, un part, d’une abstrait universalisme un :

Toujours sur la route, toujours en mouve à

l ’ r u e i r é t n i

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l ( ! : c’est ce courage évan courage ce c’est : a C … condamnés à répéter à condamnés n o i t a g é r g n o Evangelii gaudium Evangelii L nueué de nouveauté La ) premier amour premier ! La fraî La ! 5 ». - - ». » - - - - -

Oblatio l 317 l Fabio Ciardi Oblatio l 318 l Worldwide Section d’offrir son expérience, ses dons, son aide à celui qui vit dans d’autres dans vit qui celui à aide son dons, ses expérience, son d’offrir l’extérieur de provenant richissants en apports aux et problématiques aux instances, aux exigences, aux attention prêter de incapable particulariste myopie toute fuir veut qui devant une affirmation d’ordre philosophique, mais face à une instance toutefois pas sommes ne Nous tout. le contenir peut partie la effet En partagé et apparaître réducteur, s’il n’est pas lu en lien avec le contexte. et adhésionàsonproprecontextesansperdreriendumondeentier. sommes appelésàévangéliser. nous que ceux de vécu le dans s’immerger suite la par pas sait ne qui abstraite générale formation une refuse On formation. de maisons les trouvent se laquelle dans l’unité de ou région la de contexte au pensant tés aux cultures et aux projets locaux. Pas seulement, mais on forme en mationis à l’autre. économiques, avec leurs niveaux relatifs de vie très divers d’une région disparités les conséquence comme a Cela autonomies. des respect par périphériques unités diverses des questions les dans autorité avec intervenir pour force de ou capacité de assez plus souvent n’a central gouvernement Le caux. lo échelons au déléguée maintenant sont central, gouvernement le par détenues temps un compétences, de Beaucoup décentralisé. plus jours tou gouvernement, du domaine le dans surtout évidente est tendance adresse unitaire,àuneidentitécommune. d’une et projet d’un l’exigence à rapport le que intéressante plus ment décidé paraît environnementales racines propres ses de l’assomption à local, projet au contextualisation, la à l’inculturation, à L’attention décentra­ la vers orienté est pendule le consacrée. Aujourd’hui, vie la de et l’Église de l’intérieur à présente est particulière et verselle procité généreuseettoujoursenrichissante. réci la de horizon vaste le dans respirer à l’invitation C’est contextes. Les programmes de formation, même en présence d’une Cela a des répercussions sur beaucoup d’aspects de notre vie. Cette uni dimension la de l’accentuation entre L’oscillationpendulaire Le principe que « Un cœur universel et des pieds plantés dans le particulier, le concret commune, de fait sont diversifiés, toujours plus en plus adap plus en plus toujours diversifiés, sont fait de commune, ; tout en pouvant le faire, il s’y abstient justement abstient s’y il faire, le pouvant en tout ; le tout est plus que la partie u éoetim qi empêche qui égocentrisme un ; » pourrait ne pas être Ratio lisation.

for ------affirmait unprincipequiestvalablepourtoutemaisondeformation : très culture, autre différente delasienne. une dans contextualiser se à prêt et oblate, cation vo la de universelle vision une à ouvert être devra donc en et Hollande, ou Kenya, au ou Thaïlande en travailler à prêt être doit –, monde du partie quelle n’importe dans formation en Oblats autres les tous à naturellement s’applique cela mais – Sud du en Amérique formé frère de l’Église de son temps. Une telle lecture était le fruit de l’étude, de l’étude, de fruit le était lecture telle Une temps. son de l’Église de « projet missionnaire de saint Eugène naquit de sa lecture particulière des sa dans nature d’expérienceévangélique historique. sont qui adaptabilité cette et créativité cette avec nouveaux, charisme demande d’être vécu de manière nouvelle, dans des contextes été ainsi « excuse mauvais cette avec répétabilité, avec fidélité positive. Dans le passé, on a presque confondu identité avec uniformité, manière de lire pouvons nous que phénomène d’un s’agit Il centripète. Contextualisation signes des temps D’où la nécessité de la lecture attentive des signes des temps. Le temps. des signes des attentive lecture la de nécessité la D’où tendance la que forte plus décidément apparaît centrifuge force La l’extension duRoyaumedeJésusChrist(24octobre1981). partout dans le monde prêcher 1’Évangile aux pauvres et travailler à aller pour Pape du mission reçoit elle et Pape le par approuvée été a Elle universelle. l’Église de mais locale l’Église de seulement pas vivre avec plus d’intensité. En outre, la Congrégation vit de l’Église, la puissent et internationale dimension cette davantage périmentent ex jeunes certains sein, son qu’en faut Il monde. le comme grand cœur le a elle et pays 50 de plus en engagée est Elle universelle. est nous entre l’unité promouvoir à aptes plus les sont qui d’échange et dialogue de rencontre, de lieux les multiplier de possible, si et, maintenir de indispensable est il légitimes, sités diver des marqué plus développement de et décentralisation de que à l’intérieur d’une Famille internationale comme la nôtre, à une épo Jetté Père International, Scolasticat du centenaire du Al’occasion un ou scolastique qu’un oublier pas toutefois pouvons ne Nous » stigmatisée par le pape François ( », qui lui permet de prendre acte de l’état d’abandon Evangelii gaudium … La Congrégation La cela a toujours a cela , 33). Le - - - -

Oblatio l 319 l Fabio Ciardi Oblatio l 320 l Worldwide Section 47a, 49d, 51c, 115a). Sont aussi déterminants, aux fins de la contextua eux en portent qu’ils nous travaillons, « « d’être demande nous Règle La l’Esprit. de appels les comprendre de incapables gens, des problèmes donnépour « culturel être ou géographique un contexte dans d’être pas fit suf ne Il aujourd’hui. chose même la demandé est nous Il charisme. au liée grâce la de l’Église, de appels aux l’attention de personnelle, l’expérience de Dieu, de Parole la avec confrontation la de prière, la responsabilité àcepropos. grande une ont formation de maisons les et académiques institutions Nos oblate. spiritualité la et l’histoire sur l’étude et recherche la vie en garder de et oblat spécifique charisme au formation d’investir la dans convient beaucoup il cela, Pour meurt. l’arbre racines les avec liens religieuse famille la de Congrégation la de l’histoire de et charismatique l’identité de communes, origines des torique commun qui contiennent et expriment le charisme. L’igno­ his patrimoine un par et commune règle la par commencer à trument, une mêmefamille. air, même le respirer doit on soi, chez sentir se doit on oblate mission commu­ chaque Dans uni. bien apostolique, corps autres jusqu’à ne plus se reconnaître. Elle est appelée à rester un unique ou d’entités locales analogues qui s’éloignent toujours plus les unes des Province de confédération une comme Congrégation notre faire apparaître qu’à autonomie telle une à autant porter peut contextualisation La charisme. unique un travers à donnée peut unitaire, vision sa ne perdre pas elle temps, même En vie. di la se de expressions mission, les sa dans remplir versifie à appelée est elle lesquels dans lieux des La sauvegarde del’unité et quiréfléchitensemble le discernement de la communauté locale qui se met à l’écoute attentive et universelle, et locale l’Église de indications aux l’attention lisation, Pour le maintien de l’unité nous possédons déjà de multiples ins multiples de déjà possédons nous l’unité de maintien le Pour en s’actualise et contextualise se qu’elle tandis Congrégation, La inculturés ». On peut se retrouver à un tel endroit décalés des décalés endroit tel un à retrouver se peut On ». sans cesse attentifs à leurs aspirations et aux valeurs » (C 8), attentifs à leur mentalité (cf. R 8a; cf. R cf. 8a; R (cf. mentalité leur à attentifs 8), (C » … . très proches des gens des proches très est sa mort : si on coupe les coupe on si : mort sa est nauté et dans chaque dans et nauté » avec lesquels avec » rance - - - - - ces, de la diversité qui arrive des différentes parties de l’Institut, en vue de l’unitél’Institut. garanties définitives et ultimes les enfin demeurent général Supérieur aux vœuxperpétuels,etc. Aix, les programmes de formation interprovinciaux pour la préparation ternational, les Études supérieures à Rome, l’Expérience de Mazenod à famille l’unique de sens ce garantir à appelées sont Communautés Nouvelles,22novembre 2014. Oblats gation. Congré la de physionomie la détermine soit, qu’elle quelle solution, un sensd’appartenanceaucorpsunique. ensemble s’élargir à l’humanité toute entière et milieu propre son dans ancrés pleinement être faut Il l’uniformité. à tendances des unidirectionnelles qui affai­ à davantage rendre nous pas pouvons ne Nous identitaires. tions narra de formes des à partagés, d’être icônes susceptibles symboles des des à et à gouvernement, le d’exercer façon nouvelle une à nion, toujours plusprofondedespossibilitésquihabitentlecharisme. monde du parties diverses des l’Institut de sœurs et frères autres aux expérience de se laisser enrichir par celles-ci 5 4 3 2 1 la dont thème ce critique manière de affronter devra Congrès Le commu de et d’échange spécifiques agents des à penser faudra Il expérien autres des don au s’ouvrir de L’attitudecelle est requise Les chapitres généraux, le gouvernement général et la personne du qui particulières formatives expériences des cours en aussi Sont ,

8, p.12. u . il, u nvcs t clsius e iln, 4 ave 1831, janvier 24 Billens, de scolastiques et novices aux Mille, p. Au Au p.C.Baret,4janvier1856, Aux participants au III Conférence mondiale des Mouvements ecclésiaux et des XVI Congrégationgénérale(Rome, 13octobre1994). Lettre circulaire,2février1857. ; en vue d’un enrichissement réciproque, une connaissance une réciproque, enrichissement d’un vue en ; Écrits Oblats ; de s’ouvrir en donnant à son tour son blissent l’unité ou qui la réduisent , 12,p.1. : la communauté locale et General House,Rome : le Scolasticat in Scolasticat le : [email protected] Fabio Ciardi, Écrits i m o - - - - -

Oblatio l 321 l Fabio Ciardi Oblatio l 322 l Worldwide Section the apostolic creativity and holiness of so many Oblates, thanks Oblates, many so of holiness and creativity apostolic the to thanks charism, The vows. in those as passion same the Congregation with the of mission the to themselves dedicated have spirituality, Oblate living while who, people lay martyrdom; to even heroically, holiness lived have missionaries, who know; Brothers, and even priests not did he existence and whose peoples nations Evangelized themselves. dedicated of have generations which Oblates to ministries the know to necessary is it him. by undertaken missions measurefirst potential, To the its of first missions the beginning the nor century nineteenth consider the in France in to preached sufficient not is Eugene Saint it of Mazenod, charism de the know To charism. Oblate the under­ of for research of avenues davantage endonnantnaissanceàdenouvellesbranches. grandisse l’arbre que pour et fruit du porter à continue initiale semence la que pour nécessaires nous conditions pour les réflexion sur interroger de moment un est Congrès Le nouvelles. se développer, s’enrichir, s’exprimer dans des modalités toujours pu a ecclésiales, impulsions nouvelles de l’accueil à grâce défis, rencontre avec les nouvelles cultures et à la réponse aux nouveaux créativité apostolique et à la sainteté de tant d’Oblats, grâce à la avec la même passion que les consacrés. Le charisme, grâce à la de sainteté la spiritualité oblate, se sont dédiés à la mission de la congrégation vécu la ont vivant en tout qui, laïcs qui martyre, jusqu’au héroïque,manière frères, et pères missionnaires, l’existence, nations plus non et pas connaissait ne peuples il desquels évangélisés dédiées, sont se d’Oblats générations des débuts ses con­ les mesurer il Pour potentialités, ni lui. par siècle, démarrées dix-neuvième missions premières au des France en prêchées missions les premières de considérer pas suffit ne il Mazenod, de Eugène saint de charisme le connaître Pour oblat. charisme compré­ la pour recherche de A S e r i a m m o b s t c a r t :

: Ce texte introduit le Congrès et donne les pistes les donne et Congrès le introduittexte Ce : hs et nrdcs h Cnrs ad provides and Congress the introduces text This in d cnate e mnsèe auxquels ministères les connaître de vient hension de la contextualisation du contextualisation la de hension tnig h contextualization the standing siga creciendo, dandonacimiento anuevasramas. árbol gran el que para y fruto dando siga inicial semilla la que para necesarias condiciones las sobre interroguemos nos que para reflexión de momento un es Congreso El nuevas. todo del modalidades en expresarse enriquecerse, desarrollarse, podido nuevos a respuesta la ha a eclesiales, impulsos nuevos de acogida la a gracias desafíos, y culturas nuevas con encuentro al gracias oblatos, tantos de santidad la a y creatividadapostólica la a gracias con carisma, El Congregación consagrados. los la que pasión de misma la misión espiritualidad la a la dedicado han plenamente se oblata, viviendo que, laicos martirio; el hasta heroica, forma de santidad la vivieron que hermanos, y padres misioneros, existencia; su ni conocía no él cuales los dedicado han de evangelizados, se naciones y pueblos que oblatos: de los generaciones a ministerios los conocer conviene potencia,l su cuenta en tener Para establecidas. él por misiones en Francia durante el siglo XIX ni los comienzos de las primeras de Eugenio San predicadasmisiones primeras las considerar basta no Mazenod, de carisma el conocer Para oblato. carisma del contextualización la de comprensión la en profundizar para new branches. to birth giving by growfurther treemight the that and to fruit bear continue might seed initial the that so necessary conditions the about ourselves ask to us reflection for of time a Congressis The ways. new ever in expressitself itself, enrich develop, could incentives, ecclesial new of acceptance the to thanks challenges, new to response the to and cultures new with encounter the to e r s n e m u : Este texto ha introducido el Congreso y da pistas da y Congreso el introducido ha texto Este

Oblatio l 323 l Fabio Ciardi

S will teach you all things and when he comes he will convince the world name my in send will Father the whom Spirit Holy ‘the that says who danger fortruediscernment. great a and change great of times in case the particularly is This not. for practicality, do they often but coincide may these Sometimes discernment. spiritual and reason prudence, as expressed usually wisdom, problem occurs when, for lack of a method, we substitute conventional pressing. Another the and familiar the with engage to profitable, more term, short the in and, easier is it because is day.This the of demands ble to abandoning the process altogether in order to attend to the urgent some articulation of Without method in themselves. our spiritual discernment we needs become suscepti the of declaration the over priority to the needs would be an error. The process of discernment should take gin by discerning the missionary needs of our time. But rushing quickly individuals andcommunitieseverywhere. whole world, as the information revolution and globalisation transforms the in indeed, Southern and, in Africa now right time a such Wein are cant in establishing new understandings of human identity and priority. for survival and the fullness of life. Such ‘kairos’ times are very signifi panaceas of plethora a proclaim pundits and healers prophets, of kind Christians have been promised a method for discernment by Jesus by discernment for method a promised been have Christians mission’‘Revisioning like title a be with to Faced want might we THE MISSIONARY transformation then all kinds of signs and portents appear and all people are thrown into times of great socio-cultural and historical now.right require most we gift the When is discernment piritual REVISIONING OBLATE MISSIONFOLLOWING S p a u t i r i A CASEINSOUTHERN l D s i S c t r a u t SPIRITUALTY t n e m n r e C.B , K e t a s o r i a , i m o AFRICA

d n a OF M ST d o h t e EUGENE.

- - - 1

Oblatio l 325 l Stuart C. Bate Oblatio l 326 l Worldwide Section of Mary Immaculate make this commitment in the context of a reli a of context the in commitment this make Immaculate Mary of it is of the nature of Christian life that it is lived in community. Oblates make these commitments in the context of an ecclesial community since always individuals and commitments, vocational are These mitments. com life fundamental our on reflecting when Spirit Holy the to cally love expressed in our lives. So we learn that we will connect most basi tion, judgementandtrutharespiritualmatters. the truth ( all into you guide will he and judgement and righteousness and sin of tradition herebyusingboth contextsaskeysforthecurrentKairos. then. situation the for metaphor a as method made a presentation on Oblate Mission using the founder’s context and Southern in Formation, Coté Oblate Richard on Africa, Congress 1978 the In . of Republic the in 1970s the during upheaval cial so and oppression racial of context acute increasingly the the was second And Mazenod. de Eugene St young the of life the during France post-revolutionary was first The quandary. ecclesial and contestation some lightonownmethodforspiritualdiscernmenttoday. cast may did, they what Understanding approaches. similar strikingly reveals God’sSpirit discerned Oblates these way the kilometres, 8000 context in Southern Africa. Though they are separated by 150 years and significant moments in Oblate history have some links with our present two how examine to want I this, Toillustrate tradition. of value the is faith’. of sign the with marked us before gone ‘have who those from learn can we commitment, common Because our in them to linked are we own. our to similarities with circumstances through family A Methodfordiscernmentfrom OblateTradition examining ourownOblatetradition. its life decisions. call and receive God’s gifts more powerfully within the community and surely found in the personal lives of the Oblates, they should hear God’s gious institute. This gift of the Holy Spirit is manifest as fruits of faith, hope and hope faith, of fruits as manifest is Spirit Holy the of gift This Both of the two contexts were times of great social crisis, cultural crisis, social great of times were contexts two the of Both religious our of members other led and called has Spirit Holy The Jn 14:26, 16:8.13). We must understand that teaching, convic 3 This means that whilst the presence of the Holy Spirit is 4 So as Oblates search for method we might do well by 6 2 I want to continue that continue to want I 5 This - - - - - developed a great blueprint for the way forward which was to lead to a to lead to was which forward way the for blueprint great a developed life Christian and social on impinging factors significant most the Church. the on time his of context socio-cultural the examined which he Thirdly, debated and discussed the issues with own his amining ex effort and time considerable some spent he First, elements. lowing fol the find we God of will the discerning in method his examine we commitment tochangeone’s currentwayoflifeandembrace the new. Religious life. issues ofthetime. themselves. heart andsoul. expressed asfollows: spirituality.Missionary be OMI can Mazenodian They a of parameters as proposed are they such As did. him around those and Mazenod de what describe which steps, six following the of terms in process this analyse to like would I process. discernment a was Preface the to led that process The us. for foundational are times crisis. such ecclesial that and means This social of out born was congregation our that us valled expression’ of the Oblate charism and a ‘rule of life’. and Rules. was this all Eventually religion. of vows through constituted band missionary new 6. Our mission will call Oblates to a new response comprising a comprising response new a to Oblates call will mission Our 6. Apostolic on based response a for blueprint a for searches It 5. 4. ItexaminesthesituationofChurchitself. 3. It draws on reading and research about of the social and cultural Oblates the of experiences the with begins examination This 2. mind, in context our examining in found be will mission Our 1. ‘unri an called been has It Oblates. for important is preface The St Eugene lived in a time of great social and ecclesial crisis. When 10

distilled into what we call the Prefacethe call we what into distilled prayed 9 rdal, hog ti poes h cm to came he process, this through Gradually, 12 esnl experience personal bu te. orhy e ae s of use made he Fourthly them. about others who shared his concerns f hs situation. this of to our Constitutions our to and their impact their and 7 eody he Secondly 11 It reminds literature identify and . - - - 8

Oblatio l 327 l Stuart C. Bate Oblatio l 328 l Worldwide Section Durban with four other Oblate companions. The beginnings were very were beginnings The companions. Oblate other four with Durban in arrived Natal of Vicariate created newly the of VicarApostolic ed appoint newly the Allard Bishop 1852, 15, March On And accepted. the establish to Fide Propaganda Apostolic Vicariatehe which Natal of other institutes. So in 1850 he responded to an unexpected request from of number a by refused been had mission the that information the and personnel of lack huge a of face Southern the to in missionaries Africa taking political power in 1951 it increasingly gained control of most of striking in Africa. powers. colonial particularly former was from This nations world third the of independence political ongoing the was this to Linked systems. major two the of influence the under often nations world third pendent de a and systems economic structured command constructing nations inspired Marxist of block world second a economies market free talist ally there was a the needforamoreviablelocalchurch. the longing for liberation; the deplorable state of the life of the poor and ; of enslavement the crisis: ecclesial and social of form new a of context a in themselves found Southern Africa in Congregation the (Siebert 1999: 91-93). However towards the end of the period leaders of religious male of group biggest the far by southern Africa in members 280 than more with indigenous entirely almost was here congregation the 2000 By change. to had Southern Africa in Oblates the of role the Zimbabwe andZambia. Swaziland, Botswana, Lesotho, South Southern Africa, Africa: of tries coun five in separate 46 comprises now companions his and missionary activityborefruit. The original Vicariate confidedto Allard the gradually but setbacks and failures many were there and difficult In South Africa the political system of Apartheid emerged. From emerged. Apartheid of system political the Africa South In Internation period. this in changes social major some were There As these dioceses grew and local leaders and clergy took them over, This spirituality was the motivation which inspires t Eugene to send E r a l y H C i r o t s i s e g n a h

restructuring of the world into first world block of Capi c a

n i l M 1950-80 13 a r g o i s s i 1850-1950 s : p T y h e h

o

f m i OMI p a c t

n i o f S

a n r e h t u o p d i e h t r a A f i r c a

- - - - - ernment up to the end of the 1960s but rose again in the 1970s, becom The struggle against apartheid was increasingly suppressed by the gov cause of the effect of increasing international sanctions on the economy. be also but values liberal of abuse the of because offended elite white Nationalists inside and out of the country as well as by a liberal mainly by both challenged increasingly was it period African same the During society.in control white maintain to trying in sophisticated more grew the ologies of ide three of society.pillars the on constructed we ideology its Initially fellow men who are in need of Christ and at ourselves charged with charged ourselves at and Christ of need in are who men fellow our at look closer a get ‘Weto sentence: tried this in above articulated vision andstrategyforOblate mission. The most Africa. important Southern is the firstin one, leaders OMI by 1978 and 1977 between lished the of crisis acute 1970s. the during Africa Southern in leadership process OMI discernment of the of out abstracted be also can above scribed lies andtheirhomecountry. the apartheid system were impinging directly on Oblates and their fami of injustice the about concerns local as Oblates the in ethos of change a to led This 1980s. the in missionaries foreign outnumber to ginning priests andbrothers. where it still exist today and South Africans began their training as OMI 1952 in Cedara to transferred and Pietermaritzburg in opened lasticate Scho Joseph’s St 1942, In Basutoland. in that before existed house such a though Africa South in brothers and Priests Oblate training for democratic electionsofallSouth Africans washeldin1994. negotiated solution to a new democratic society was achieved. The first a and 1990s early the in crippled was it until 1980s the in stronger ing Roomse Gevaar (Roman Danger: i.e. anti-). In this document we find the first and second steps of the process the of steps second and first the find we document this In de spirituality Missionary OMI Mazenodian the of steps six The During these years the Number of Southern African OMI grew be facility a opening included period this in world OMI the Changes 14 This process can be abstracted out of three documents pub documents three of out abstracted be can process This N (Black danger), Rooi Gevaar (red danger) w e S

h t u o c a h L L A s e g n e f i r c a

e m a s n i

e h t S

p c a u t i r i Oblate Orientations s i s i r

o l f y t i

e h t

o

f d i m D s i 1970 c t n e m n r e , which outlined But it gradually s :

and 15 ------

Oblatio l 329 l Stuart C. Bate Oblatio l 330 l Worldwide Section clergy andforeignmissionaries.(n.6) local culture (n. 4) and the difficulties of transition between indigenous for respect of lack the as such matters negative of number a also were there But development. human for working as and known such Christ making aspects positive many found they Here past’. the of outlook ness, andliberation.(n.5) conscious Black Nationalism, African labour, migratory (apartheid), cluding industrial development, (n. 4) separate development and racism giving credible witness.’ (n. 4) This raised a number of major issues in emerged from a formation congress which tried to develop a forma a develop to tried which congress formation a from emerged mission. and life community Oblate for priorities ence ofGodinoursmallband inthosedays. the truth ( all into you guide will he and judgement and righteousness and sin of will teach you all things and when he comes he will convince the world the Spirit these men lived the words of the scripture I quoted earlier. ‘He to open being by that feeling the gets One is. it valuable how by struck literature’. (n.9) relevant to ‘subscribe to communities Oblate for and liberation’ and justice social on documents ‘important study to need the to references ficed on the of being practical! But even here, there are some brief sacri often is theory of study the where Southern Africa in general in a changeinOblatepraxis. makes up the main part of the document clearly shows that the goal was this that fact The 7-12) (n. concern’. of ‘area each in activity of forms founded andnolongerdependonus.(n.11-12) develop to been now have which churches local with relationships need defined clearly the and context, local the in gospel the incarnate to need the 9-10) (n. liberation’, ‘total for mission on focus greater a 8-9) nities of apostolic life, (n. 8) a focus on presence among the people, (n. effectivecommu developing included 4) These (n. concern’. of ‘areas Oblate Priorities Oblate am I written, was it after years 26 some document this Reading activity Oblate of weakness a absent, entirely almost is three Step new for suggestions of number large the in with dealt is six Step Step five is found in the blueprint for a new response articulated as ‘missionary the of examination their in appear two and four Steps Jn 14:26, 16:8. 13)’. One cannot but be impressed by the pres continued the discernment process in clarifying in process discernment the continued 16

bae Formation Oblate ------of the African continent. parts many in today used being still is and successful very proved has formation. The formation programme of the Oblates in Southern Africa to regard in here time first the for appears which method our of 3 step affectingfactors cultural Southern is time. course that of at This Africa was the keynote address by Fr Cote which presented many of the socio includes an appendix entitled also document This Africa. Anglophone of in most indeed congregation and Southern the on impact most the had probably has document tion programme that responded to these orientations and priorities focussed missionary discernment and planning in 2005 entitled The The Worldentitled andthe Way. 2005 in planning and discernment missionary focussed ina congress paper. inthis culminated this All identified process ment discern Missionary Mazenodian the of steps two first the are These communally.and personally them about pray to and concerns our ing shar others with issues the discussed and debate to context; current the of experiences personal own our on reflect us helped programme its through project hope immense The millennium. new the the at of future time the for revision and ministries its evaluate to gregation con the called which Programme Hope Immense the in participated region inreflectingthenewemerging realities. the of rest the join hopefully will country that another,and or way one go, eventually will he today of Africa the in aberration an is this But ample, subjects the people to a society under many years of one leader. ex for Zimbabwe, in situation The trends. these oppose pockets cant signifi some though prosperous more somewhat and democratic more somewhat Southern stable, Africa. more somewhat becoming is Africa South in freedom of years twenty celebrating were we 2014 In 1976. and newcontexts. horizons new to respond to he congregation the helped has spirituality the Church renew and the congregation. to Clearly the same Mazenodian strategies missionary missionary new embrace and change to lates Between 1998 and 2004 the Oblate congregation worldwide worldwide congregation Oblate the 2004 and 1998 Between of that to different profoundly is time this of Southern Africa The Ob of dedication and willingness the indicate fruits these Clearly S s n g i

n i

e h t C t n e r r u 18

C t x e t n o Oblate Mission in Southern Africa. : N a t a l P o r v n i c e 1998- y a d o t 17 . This This ------

Oblatio l 331 l Stuart C. Bate Oblatio l 332 l Worldwide Section ties’. These are: reali ‘new the of signs principal four examining to myself limit will I above, outlined I process discernment the of 3 step for material some discern the mission of Religious institutes today. In presenting you with us help to information provide will They question. this answer us help will times, these of signs principal methodology,the our of three step important very the Examining Mission? Oblate about them from learn within thenew, increasinglysecularised, worldthatisemerging. faith Christian Catholic of value the demonstrating is essential become ofsocial transformation, though still important, will Matters become less vital. ofevangelisation. What will content religious specific the on level, forthoseunwillingto makethistransition. political the on metaphor, a is Zimbabwe in intransigence Mugabe’s southern religious. and cultural political, economic, life: social African of aspects all affecting one is mindset of clergy.change diocesan This become will we and work we where contexts and churches local the ate missionary goals for the time. We will identify more and more with appropri with institute Religious specific a as survival our for chance centre of our world. If this attitude the remains unchanged as then countries there our is seeing little to used are we because mindset in change ( beyond mountains the to here. well as as Wefeet our under from eyes lift our called to are being elsewhere people affect that matters encompassing praxis and vision a vision and praxis centred on us and our Southern African exigencies, to a from transformation major a implies This region. our outside largely locus their find they as context our and us than wider much are signs South on particular.and in region the Africa, our 2004 inside In on ing in 1978. those and 2004 in signs these between differences essential few a The second difference is that our mission will increasingly focus increasingly will mission our that is difference second The Firstly, in 1978 the signs were focused principally on what was go out point to want I detail more in signs these into enter I Before 4. SpecialfacesofthePoorinSouthern Africa. 3. The movefromMissionChurch toLocalChurch. 2. The African RenaissanceandNEPAD. 1. The InformationRevolution. What are these new realities and what are their signs? What can we Ps 121). 19 Ti wl dmn a enormous an demand will This - - - could necessitate more effective resource accumulation and manage and accumulation resource effective more necessitate could complex. Successful responses will have to accept this complexity. This very becoming are context social new our of dynamics The others. the to responding mean often may one with Dealing whole. complex a in together linked all fact, in are, they paper, the in separately unpacked the un-evangelised. reaching of methods new in experimentation with coupled approaches previous with continuity some entail will These outreach. missionary forming even the African continent as it jumps rapidly into the global the into rapidly jumps it as continent the African even forming trans is system telephone cellular everywhere. The people of lives the planet’. this on peoples the of ingly interconnected character of the political, economic, and social life dustrial revolution,andwe areinanother, theinformationrevolution. state’. stable next the tablish es to help and rapidity great with occur that events major by intervals of gradual change but rather ‘a series of stable states punctuated at rare cities around 5000 years ago. The social history of the world is not one in dwell to began first beings human when example, for before; pened social new of structures. emergence the to leading society human of shape the tion, centred on information technologies’ that is radically transforming of humanlife. beliefs and behaviour structure, the transforming is global that configuration new a into moving currently is world the because is This ers. influencing the daily lives of even the most remote African rural dwell this sign, it will rapidly grow to become the most powerful social factor see to beginning only are continent this in many Though everywhere. The informationrevolution within ournewcontext. This bringsustothefirstsign. interconnectedness of reality growing the of because fail may lutions so Partial groups. other with cooperation require often will It ment. The principal factor driving this new transformation is ‘the increas revolu ‘technological a identifies work Castells’seminal Manuel beings human affecting is It important. most the is sign first This are signs four these though that understand to vital is it Finally, of forms new develop to need will we that is difference third The 21 Such radical transformations of human society have hap have society human of transformations radical Such 20

22 St Eugene lived in such a period, the in the period, a such in lived Eugene St 23 Satellites have brought the media into media the brought have Satellites ------

Oblatio l 333 l Stuart C. Bate Oblatio l 334 l Worldwide Section like to deal with a major cultural and religious consequence of the in the of consequence religious and cultural major a with deal to like would I here but sign, next the examining in these to return will I and about, talked most the are consequences environmental and economic trans radically formed. being is interact beings human way The virtual. and ing, allowing people to create new kinds of societies, both geographical emerg are space social of types New ago. years ten even unthinkable groups both to inform and be informed on a scale that would have been communications culture. institutions powerful enough to transform its unacceptable face. social no are there that fear people Many network. the of power the in threatening. perceived as is perceived threat often Another is it result a ties. enti digital as but beings human as not people connected treats work bureaucracy.State in and economy the in work, at have to participate in the network because of the demands People of their lives overwhelming. often and powerful extremely is which work, live. they which within space social the transform then and understand gradually proclivity orracialprejudice,areacceptable. sexual as such identity, human of areas controversial upon predicated low. fol will culture and identity social that result inevitable the with ated television. to all who possess an electronic interface like a computer, cell phone or accessible reality virtual a is Cyberspace space. social of form new ly emerged. have commuter the and traveller business the set, jet the like identities cultural and geography, compressed has travel Global identity. social for opportunities new and space social of kinds new provides network Today,the neighbourhoods. and streets own their had Europe diaeval me of trades and guilds the Even land. the space, geographical to tied profession. and nation religion, group, ethnic village, formation revolution. This istheissueofhumanidentity. 33 29 Human identity is linked to beliefs and values that allow people to people allow that values and beliefs to linked is identity Human clan, like symbols around forged was identity human past, the In socio- The people. on effect profound a having is revolution This This is just one way in which the network dehumanises people. As One consequence is the creation of social spaces where identities 25 27

31 28 But the information revolution has also developed an entire The information revolution has led to a new entity,new net a the to led has revolution information The Within cyberspace, domains of human interaction are cre are interaction human of domains Within cyberspace, 24 The Internet has empowered individuals and 30 32 However, the net However,the 26 Usually it was it Usually 34 These ------identity. territorial and identity ethnic nationalism, fundamentalism, religious are on. These going currently is reconstruction identity resistance such inwhich ways principal four identifies Castells identities. resistance human of growth the is revolution information the to responses human controllers. its and network the of power perceived the against resistance and refuge defence, of aspects comprise to tend they human identity but these are insufficient since they are merely local and of centres local create to attempting by respond to people lead dangers ing thenetwork inastruggleagainstwhat dehumanisespeople. not just be a resistance identity but must provide a vision for transform should identity an Such world. networked the in humanity for identity comprehensive coherent, a offer to be will challenge The area. this in sues of the information revolution, then the Church has a major mission revolution A missionaryresponse totheidentitychallengesofinformation of Accra theyclaim asmany25%ofthepopulation. city the In Saharan Africa. sub in areas urban in rapidly growing is ity prosperity, offers that now.right and here right miracles and healings Christian of form This news good happy of kind a by seduced is being ofChristianity Much incults. as communities purified controlled, safe, and purifications healings, miracles, offer religions Such sation. being used to create resistance identities against modernity and globali tation. Qaeda, Al the Militia, as American such organisations include These goals. tion movements employing military violence to achieve their anti-globalisa extreme resistance responses include the growth of ideologically based movements. Marian Catholic some in parallels sees Schreiter way. same the in fundamentalism Christian American characterises Islamic fundamentalism in the Middle East is a clear of example of this. growth the that suggests scholar, Islamic the Tibi, goals. Basam local further can it when system the of use grudging a with er If the quest for human identity is to be one of the prevailing is prevailing the of one be to is identity human for quest the If is and construction identity of site important an clearly is Religion Most resistance responses contain a component of rejection togeth 43 36 All arefoundinsub-Saharan Africa. 41 and Aum Shinrikyo Aum . 42

Isis-Isil is the most recent manifes recent most the is 44 35

So one of the of one So 37 Castells 39 More 40 38 ------

Oblatio l 335 l Stuart C. Bate Oblatio l 336 l Worldwide Section of the victims, and allowing God to create new life from passion and passion from life new create to God allowing and victims, the of the consequences of a gospel based struggle against evil, taking the side accepting embodies mystery paschal The Christ. Jesus of power the in world networked the redeem to ability the has God that accepts which identity,transformative a but fear on It based identity world. resistance a not networked is the transforming and humanising of task the to appropriate eminently is mystery paschal the through human of vision the because succeed. is not This will identity Christian centre tity. The centre of this new identity is the . Without this It already contains within it religious texts which guide people around people guide which texts religious it within contains already It has continuedandextended thisministry. Francis Pope concerts. pop resembled often and culture youth popular of symbols employed rallies youth His worldwide. people his to pastor a be to transportation global of use made continually has He society. perhaps surprisingly, a major participant in evangelising the networked done. already have Africa in Oblates what sites media social and websites stations, television Christian including (ICT) gies in the use, by Christians, of information and communications technolo growth huge a been has there example, For signs. good some already are there and us before challenge the is This world. networked the and globalisation of challenges cultural the to respond that identities tian Chris new construct to required effortbe considerable will that means commitment. of worthy longer no and fashioned old as Church is the fact that in many highly networked societies, most people see the these among Chief identity. Christian effective an such of emergence ness tothistruthbecausewehavelivedit. God’spower.through resurrection We wit and can death suffering, of This is because many of us have experienced, in our internationally.ministries, the Institutes truth our for paradigmatic somewhat here ligious rica. Indeed our Southern African experience makes the mission of Re South in apartheid against Af struggle the in involved were Christians many why reason the is It dehumanisation. and suffering in quences conse its and evil against struggle human empowers truth This death. Popular culture is one of the beneficiaries of the networked world. networked the of beneficiaries the of one is culture Popular the against militating factors of number a are there However, The goal of this mission is the evangelisation of human social iden . Lesedi . Radio in Mongu Zambia is a simple example of example simple a is Zambia Mongu in Radio 45 St John Paul II was been, was II Paul John 46 This ------the centre’. the others. and self style with at is the self religion where merely ‘a is This techniques and guides for living a of purposeful, meaningful, healthy life set a merely become they that are spiritualities emerging many of world. dangers new the the present of At poor the for growth Christian must get involved in this area providing real spiritualities of human and identity.social expressing form cultural powerful Pio, a as spirituality of rise the of Padre symptoms Lama. are Dalai These the and Theresa, Mother like figures cult and books movies, eos, life. of meaning the and identity of issues the marginalisation of Africa in the world and to improve growth and growth improve to and world the in Africa of marginalisation the ion for Africa’s future development. It aims to eradicate poverty, to halt Development’ (NEPAD). This is the vision and plan of the African Un for Africa’sPartnership ‘New the of programme the to according with dealt are matters these Renaissance, the African of priority.context the Within current a is which development, African around factors ic neo-colonialism’. slavery,from Diaspora, the in segregation, colonialism, and Apartheid, and continent universally,of the Africans rise on the essentially is text con historical proper ‘The in that renaissance notes African Mzamane Mbulelo writer African well-known The (MAP). Development Africa Century,the African as such realities in expressed awareness and consciousness new a emergence of the to refers It Renaissance’. African ‘the symbol: the of The major missionarysuccessattractinglarge crowdseveryweek a been has 2010 since Oblates the by Ngome at Sanctuary Marian the workers. and youth like groups non-evangelised reach spirituality,to popular help of may symbols the of use making band, mission the of revival Institutes. The Religious of ing their limitations. All of this will demand great creativity on the part recognis whilst processes such of value Christian and human the cept out the continent. The challenge to mission here is to recognise and ac this trend and so is the growth in African indigenous churches through In my analysis of this sign I want to focus on the socio-econom the on focus to want I sign this of analysis my In The second sign I would like to examine is expressed here in terms 49 The massive growth of the New the of growth part massive is movement The Age 53 Inthissenseitisalongongoingprocess. 52 the African Union, and the Millennium Plan for Plan Millennium the and Union, the African 50 of transformation acceptance and The 47 These include music vid music include These 48 Religious institutes Religious 54 51 . 55 ------

Oblatio l 337 l Stuart C. Bate Oblatio l 338 l Worldwide Section cultural power and global criminal syndicates. Others are losing power losing are Others syndicates. criminal global and power cultural nations able to exercise global hegemony through economic, military or those corporations, trans-national include They goals. their achieve to increased the power of those social groups more able to use the network significantly widening the gap between the wealthy and the poor. It has This sign,then,isconnectedtothepreviousone. revolution. information the by affected societies of group advantaged dis the in itself on finds globalisation which effectsof Africa negative continent. the in development the globaltradeinoil. than more billion; $500 at estimated was drugs illegal in trade Global Poland. and Greece than than bigger is isbigger Wal-MartNorway. Toyota corporations. are fifty-one economies, largest hundred world’s the Of activity. economic world’s the of one-quarter global media organisations. Two hundred giant corporations now control over and syndicates crime corporations, multinational like entities other also but nations strong only not are power of centres the which cal and Africa wasclearlyavictim. geographi was land. activity their this over of control arena litical The po of loss and removal resource slavery,racism, experienced peoples Colonised products. into transformed and imported were resources as The benefits of production created wealth and power incolonialism. European hands by accompanied was revolution industrial The changed. has divide this of nature the However, exploited. the and empowered the groups: fundamental two into divided be to continue will society respond tothechallengesofworldinnewmillennium. to together work to have will they that aware are some leaders African the NEPADemergenceof and lution. The Union African that signs are victim of the information revolution big as a it was become during the can industrial particular revo in Africa that means this and three all in sufficiently connected to the network. African societies find themselves not are that societies and society civil of organisations Nation-states, mainly because they are tied to territoriality. The three main groups are The information revolution promotes a new kind of colonialism in colonialism of kind new a promotes revolution information The On the socio-economic level this sign points to the fact that human Globalisation is rapidly increasing the total wealth of the world but 60

56 NEPAD has been set up to counter the counter to up NEPADset been has 58

59 n 94 the 1994, In 57

- - - - Te 8 onre o sbShrnArc sed prxmtl $13.5 approximately spend Africa sub-Saharan of countries 48 ‘The na developing tions. for aid of notion the informed that view a countries, ment agenda relied on the incremental trickling down of wealth to poor develop post-WorldII War The network. the to access little and sets ‘social under-classes’ ineverynation. and practices’, trade unfair of ‘victims the countries’, people ‘poor including poor of categories new of emergence the been has balisation to counterthe interestsofthedeveloped nations. block nations developing G20+ the formed have and development and China, India and South Africa are looking for ways to cooperate in trade culprit’. biggest the as Union European the with year each income lost in lion bil $24 about world developing the in producers agricultural cost had nations rich of policies farm ‘the that noted Institute Research Policy like the United States and the European Union. is now being used to serve the interests of powerful nations and groups network the Tothem. this prevent for markets global of possibility the up opens network the and cheaply more produce to able are they cause rica, are seen as a particularly dangerous threat to developed nations be South Af and Brazil India, like countries society.Developing worked net the in undermined increasingly is poorer reciprocity of notion This ones. help will societies richer that suggest charter Nations United the and solidarity human of Notions practices’. trade unfair of ‘victims tries arepoorernowthanin1990. coun Fifty-four despair”. of decade a were 1990s the countries many “for that: said 2003 for Report Development Human Nations United The category. this in are countries African Many misery. into further even declining system the to irrelevant they become they Because disconnected are network. the to access no or little have countries poor since revolution information the by worsened is situation The trade.’ slave the as vicious as slavery, of form new ‘a debt this called has es legitimacy’. questionable of billion every year repaying debts to rich foreign creditors for past loans The poor as ‘developing nations’ are those countries that are the are that countries those are nations’ ‘developing as poor The as few have that countries those countries’are ‘poor as poor The glo of consequence major a and poor new the are exploited The 61 It has been increasingly clear that this has not happened. In fact 64 It is for this reason that developing countries led by Brazil, by led countries developing that reason this for is It 62 The All-African Conference of Church of Conference All-African The 63 The International Food 65 ------

Oblatio l 339 l Stuart C. Bate Oblatio l 340 l Worldwide Section in udrind y oiia ad cnmc tutrs wih s at is which structures, economic and political by underpinned sion, They areoftenplaceswherethechurchhaslittlecontactwithpeople. better.the for things change to power of absence the as life of perience people’sis here ex Poverty regions. our of areas urban the throughout replicated are Janeiro de Rio of Favelas the and Nairobi and nesburg economy’. global the in misery human underclass”. of holes ‘social ‘black as consolidating the are They as poor the are These them. within also but eor (OSF), CMO in Canada, Fund Sharing Oblate like organisations development mission with ate cooper to continue must We here. role important an play can ments move and communities Christian Small life.better a for work to order it will be important to help people improve their social infrastructure in level, structural the On past. the in have we as hope and shelter, food, ways tocooperatecreativelyinachievinggoalsthatwe share. of the leaders of our region. Without being too naïve we should look for most with goals many sharing ourselves find Todaywe regime. litical involved in a massive struggle for liberation against an intransigent po were we past the In change. major a is then poor.Here the to directed and the African Renaissance, resonate with Christian mission, which is NEPADin expressed goals, the full’Clearly the (Jn.10:10). to life and Missionary responses tothe African RenaissanceandNEPAD ment affecting ourcontinent.Inthewordsof Thabo Mbeki: tempting to respond to these expressions of poverty and underdevelop andothersin Europetosupportdevelopment initiatives. On the physical level we must continue to help poor people with people poor help to continue must we level physical the On Jesus’ mission is clearly stated: ‘I have come that they may have life of livingandthequalitylifemassesourpeople. of sustainable development which impacts positively on the standard future. That Renaissance must therefore address the critical question their determine to right the exercise and enjoy must say we whom people the of masses these for life better a of provision the aims tral cen its of one as have must Renaissance African an of vision Our NEPADThe and vi Renaissance socio-cultural Africa a represent Wealth and poverty extremes are found not only between countries 66 h ifra stlmns n sute cms f Johan of camps squatter and settlements informal The Misean Cara in Ireland, Missio MIVA, 67

Miser ------In his reflection on Constitution five, Fr Jetté remarks on the debate the on remarks Jetté Fr five, Constitution on reflection his In Spirit. the in life a live and him to converted be Lord, the know to not ety includingunbridledcapitalismandtheriseofglobalisedcrime. soci networked the effectsof deleterious the to respond can that order international an for struggle the in participate to have also will Church The all. of dignity the of respecting structures, human more and just ology. This means attempting to transform social institutions into more The Contextual South African and theologies Liberation in expressed easily justified in terms of our missionary visions. For example, there example, For visions. missionary our of terms in justified easily be often can This structures. parish and institutional existing already that we will mainly offer ourselves to existing dioceses to help maintain means This churches. local of structure general the within activity ral the currentcontextpresents uswithadangerandchallenge. survive, will who those For here. future no have to appear and clining yard. and 1inZambia. 46 dioceses are now headed by Oblates: 3 in Lesotho, 3 in South Africa, these of seven only example For structures. local to over handed been have churches particular these of today.Most exists what of ancestors whoactu ally began mission Institutes work in the new jurisdictions and so are themselves Religious other to confided were these of Most history.proud a us give and pioneers were They world. the of part this in Southern Africa. Religious Institutes founded much of the Church in From missionchurch tolocalchurch the centreofspecificmissionOblatesMaryImmaculate. for them in order that they may have life to the full. This will always be with them in order to preach the good news of Christ crucified and risen connect to ways find Church’sto the is by task Our ministry’. ordinary of our mission’. element specific the been always ‘has poverty spiritual that insists He poverty. of aspects spiritual and material the around Oblates amongst The danger is that we will restrict our missionary activity to pasto 3000 some here still are religious Yetwe The third sign examines how the nature of the Church has changed But most of all we must recognise that the greatest poverty of all is as dimension political a have to continue will poor the to Mission 71 Some groups are growing and indigenising whilst others are de 69 The poor and marginalized are ‘generally not reached 70 working in this vine this in working 68 ------

Oblatio l 341 l Stuart C. Bate Oblatio l 342 l Worldwide Section cited, including both the early missionaries, and those who committed who those and missionaries, early the both including cited, ancestors our of periods two the in evident clearly was which passion passion, missionary of loss a in result well could charism foundational our ignores which strategy A evangelisation. of forms innovative for searching and areas uncharted and new into out going means this ple, exam for Oblates, Amongst charisms. missionary our of aspect vital building upofthelocalChurchinthisway. to contribution valuable a make to continue will institutes religious cal clergySouthern of the shortage in real a still is cleri and region Africa egahcl niis ie on, iis n cutis I te church the In countries. and cities towns, like entities geographical as spaces social understand we Traditionallysociety. and community create people which within environment an to refer I space social By logical concernsince Vatican II. Church’smissio the of centre the to increasingly moved has it Indeed endeavour. this in alone not are Weterritory. to binding exclusive its region, this notion of mission must be reconstructed in order to remove African Southern own our in certainly and contexts, many in remind But us. often brothers Asian our as evangelisation of form this need church. the implant and gospel the preach about to order largely in territories was new to history going Church’s the of years 200 last the in sion Mis sense. geographical a in boundary this understand to us for tional tradi been has It salvation. human of news good the know not do who peoples and groups encounter to boundary that crossing about is sion the Spirittomissionaryactivity. Will webeamongstthem? by called those in passion stir will time present the of challenges The apartheid. of evil the from liberation for struggled who Oblates those definesour of zeal the defines Eugene’sIt St context. Preface: own his to response Passion 12:49). (Lk ownmission Jesus’ defined that fire the is It zeal. and commitment to souls our fires It life. missionary in important very is Passion daring. be to and bold be to pioneers, be to call a is It context. present the to ways new in respond to is 1970s, the themselves tothestruggleforliberationfromracialoppression. The concept of ‘social space’ might be helpful for the discussion. the for helpful be space’might ‘social of concept The Mis non-faith. meets faith where boundary the at occurs Mission of Fathers our and Eugene St for was it as us, for challenge The a compromise may strategy this for principally opting However, 72 There is no doubt that there are many territories which still which territories many are there that doubt no is There 73

------toris Missio it. beyond and geography within both spaces social un-evangelised new find will we that means identity and human social space. This, coupled with of increasing social mobility, notion the transforming is revolution information the how faithand social spaces of unfaith are no longer just geographical. We of saw earlier spaces social between boundaries the because sufficient longer no is model That territory). mission (the another to church) ing send (the space social geographic one from gospel the taking as seen is model this in Mission Provinces. Religious or dioceses of speak we ments, amongst migrants, youth, people with HIV/AIDS, African men, ible in our Southern African context. They are found in informal settle Missionary approaches tothissign for Religious missioninthefuture. priorities new identify to begin will we way the is This parishes. established in activity pastoral Church’s the of structures normal the the poor and abandoned found in many contexts that lie mainly outside requirement.’of cultures many the identify to us challenge should This major a becomes way persuasive and fresh a in proposed Gospel the of newness the on anew,based everything ‘Conceiving which: in tive social’ and cultural political, and economic moral, and spiritual wholeness, plex com their in persons ‘address must: evangelisation that notes Culture inculturation. pontificate of John Paul II. Initially it was usually tied to the concept of and righttotheirveryroots’. humanity’. of strata ‘the is there used term exact The occur. must evangelisation which within space human a as presented clearly is culture of concept sion. mis of focus important increasingly an become has culture of lisation in to describe new forms of social space. The evange spaces: territory, newsocialphenomena These new social phenomena and cultural sectors are clearly vis clearly are sectors cultural and phenomena social new These the in theme major a becomes has culture of evangelisation The used increasingly ‘culture’being term is the that believe I Indeed, 77 In the apostolic the In 78 81 (§37) the ‘ They must be urgently evangelised ‘in a vital way, in depth Startlingly, Rome enjoins us to a primary pastoral objec pastoral primary a to us enjoins Startlingly,Rome 80 But a recent document from the for Council Pontifical the from document recent a But Missio 74 In a very significant paragraph in paragraph significant very a In 79

ad gentes’

82 Evangelii Nuntiandi Evangelii 75 is seen in terms of three social andnewculturalsectors. of Paul VI, the Paul VI, of Redemp 76

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Oblatio l 343 l Stuart C. Bate Oblatio l 344 l Worldwide Section practicing Christianity. The Maronite fathers responded stopped to and this religions challenge new their with disillusioned became eventually Many cults. and churches revivalist other and religions Pentecostal to Africans South Lebanese many of migration a experienced 1980s the just someofmanypossibilitieswecouldinvestigate. dio, television, rallies, pilgrimages, mission bands, street preaching are creativity.Ra require will It evangelisation. of ways new require will contexts social these to mission Athem. identifying begin to need we and us around all are They others. many amongst unemployed the and pious sentiments about poverty. Boldness, daring and bravery will be will bravery and daring Boldness, poverty. about sentiments pious in up dressed attitudes mean and parsimonious for time the not is This find the financial reserves necessary to set new endeavours in operation. tive success. A similar resourcefulness and creativity will be required to crea a is That resources. human of inflow healthy a have now groups energiesthese of Some formation programmes. vocations and up set to and resources diverted and sign the read Institutes some up, dried ies missionar foreign of supply the overseas. As from resources on relied our variousmissionaryendeavours. between occur can sharing way this In times. recent in happened has this of Toowork. much we where world this in incarnate not is which poverty of notion romantic some of name the in income with us vide pro which institutions our all of ourselves divest to not careful be also be required in our congregations involving both rich and poor. We must forms of collaboration and new models of sustainable development will ured its website to social networking to build up its contact base. funds. Interestingly, the OMI pilgrimage ministry at where thissocialspaceislocated. boundary the on participate to are we if this in involved get must we but expensive is world ICT the within Mission resources. financial on Lebanese formerCatholicsbacktothepracticeoffaith. and targeting lapsed Catholics. This specific ministry has brought many by bringing in more priests, increasing facilities for Maronite Christians Resource accumulation and management is not new. In the past we require also will centres pilgrimage of up setting the Similarly drain a be will evangelisation of ways and areas new Developing Let megiveanexample. The MaroniteChurchinJohannesburg in Ngome 83

84 has config 85 New - - - - - senting onlythreeprincipalchallenges. pre briefly quite them with deal will I so papers and talks of number a in before signs these identified have I colonialism. and apartheid of legacy the of part as us confront still context our to particular issues of our region, which was not the case in the 1970s. Despite this, a number Special facesofthepoorcallingustodayinSouthern Africa fectively respondtothechallengesthatfaceus. ef to required accumulation financial of structures up set to required tion is required and it will be found in education. If you want to respond solu resources. Another own its protect cannot chaos in society a and chaos social into descending society a is crime on predicated a society for resources, the of destruction the to lead also must way Yetthis resources. to access get to way only the and available occupation only the it’s today, many For them. benefits it if only crime to turn People no where effective qualityofhumanlifewaspossible,arethegreatestculprits. reserves unsustainable into people of herding the and tion educa Bantu particular in and system, apartheid iniquitous the Clearly cess to power in our country. What a stupid, indeed evil, state of affairs. ac have, currently who those and had, have who those of sponsibility irre social the on reflection gross a is filled be cannot which jobs lion the economy. in people skilled for vacancies 500,000 and 300,000 between are there ployment rate of about 35 percent of the workforce...it is estimated that ing. Africa at present are: Unemployment, Crime, and Education and Train Poverty andunemploymentasapartheidlegacy is declining. 87 Unemployment, crime and education are patently interconnected. patently are education and crime Unemployment, mil a half and work for looking people of millions of reality The South facing issues development top the that shown has Research 3. The youth as the major social grouping where Catholic influence 2. Socialandculturalsicknessasapartheidlegacy. 1. Povertyandunemploymentasapartheidlegacy. I noted earlier that most of the signs today are sourced from outside It has been said that ‘although South Africa suffers from an unem 88

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Oblatio l 345 l Stuart C. Bate Oblatio l 346 l Worldwide Section the Apartheid State leading to the Mission schools debacle in the 1950s. lic mission in the past. It was a mission that was actively undermined by a proud record in this regard. The education mission was a major Catho necessity atthistime. critical a is society, to commitment based value a and required skills of effective education and training, which will produce people with the provision society.The in opportunities new create to or available, are which jobs the get to them enable will which skills and knowledge the in education with people provide then unemployment, and poverty to structures have been removed, the lid has come off the boiling pot and pot boiling the off come has lid the removed, been have structures oppressive the that other.Now the of dehumanisation and exploitation of one is history Our hatred. and superiority,anger fear, of and prejudice inferiority, attitudes hearts broken our in around carry We us. all of in scarring emotional to led has beings human as relating normal ness of emotional dysfunction which affects our countries. Years of ab sexual promiscuitybecameapartofthesystem. uncontrolled that result the with hostels male all into thousands forced example, one just take to system, labour migrant The systems. value legacy of apartheid that destroyed family life and cultural and religious the with up tied also is prevalent are sicknesses many so why reason rently the most visible sign but beneath that there are many others. The Social andculturalsicknessasapartheidlegacy into alarge complexservinginnerscityblacklearnerstoday. it turning conditions social new the to response a as it reopen to began 1990s the in convent Belgravia the down closing of process the in who Belgravia in Sisters Dominican the of work the by inspired been often have I crisis. current the to respond to programmes training skills and schools trades of up setting the in collaborate could we Perhaps play? could we role what see to examined be endeavours educational other our Could that. like project a in play could it role what examining by example, which serves the rich, might be rejuvenated in Oblate mission Benedict’s,for St like jobs. Aschool need who those for education of solution the to respond can we how see to creativity need we Perhaps Anger, rage and fear are three major expressions of the social sick cur is HIV/AIDS sickness. of lots with beset are societies Our Now the and Religious institutes in particular have - - - - reliable moral values. If people cannot trust the social system in which in system social the trust cannot people If values. moral reliable tion. This isthehealingtowhich theGospelrefers. medical level but on the level of emotions, spirit and human reconstruc the on be primarily not will now.role right Our important so is heal to mission the why is this and sickness the healing to step first the also is symptoms the of visibility greater a However, problems. social other of host whole a and abuse drug suicides, family marriages, broken to abuse, promiscuity, and an inability to form stable relationships leading child rage, road include clearly.They more symptoms the see can we the charism to heal are clearly called to leadership here. A failure to failure Ahere. leadership to called clearly are heal to charism the with Institutes Religious Those regard. this in Christianity traditional of impotence the to points clearly sects and cults healing Christian of commu nity are an essential yet often neglected part of the remedy.the The growth and God from alienation and isolation stigma, from ing over. handed This is vital, for example in are the fight against HIV facilities AIDS where the heal medical as strategies healing Christian of tions clearly founded with the charism of healing to explore new forms congrega those amongst experimentation of lack the by disappointed exploring other alternatives for Christian healing strategies. I have been poor. We are too tied to a medical model of healing and not sufficiently and bringinghope. community creating counselling, prayer, of mission healing authentic a priority area of mission for us. All Religious should be involved in an is too Here 10:8). (Matt demons out casting and sick the healing dead, panded to the society as ex a whole and this be is what is must meant by raising This the world. predictable and stable more a into chaos the of out come to want People vocations. in growth the for reasons the of one is this that suggest would I and communities religious own our in lifestyle a such found have scholastics our of Many societies. such ate that. like be should churches that, like Webe should cre to begin must support social structures can be created. Families should be like that, neighbourhoods and upon relied be can others which in life a of more and forces unknown dangerous against struggle a of less is life Daily in. trust can they what and stand they where know values coherent of they live, the result is more emotional distress. People who live by a set Unfortunately, this is an area where I think our response has been has response our think I where area an is Unfortunately,this coherent of set a of construction the requires also healing Human 89 ------

Oblatio l 347 l Stuart C. Bate Oblatio l 348 l Worldwide Section but they were born and brought up in a society that lived in a state of state a in lived that society a in up brought and born were they but challenges. In South Africa, they live in a country that is being renewed, tremendous with faced are countries our of youth priority.The urgent an becoming is ministry this and youth our within power greater even is declining The youthasthemajorsocialgrouping where Catholicinfluence seeks Spirit elsewhere toblow. the as Institutes such of death the in result may respond is so great and it was part of our tradition. This is a mission that the Re have I signs local presented I think this one is the most important for us because the need three these Of well. it do to them train can which structures into inserted be also must they but work this in specialise to released be must Religious More today. evangelisation for needs ing youth ministries and movements to be one of the of most urgent development and press the on effort national and regional greater a consider would I resources. of lots and movements requires It effective. be to effective.very be to unlikely Youthstructure and vision, requires work increasingly only on the parish level. Parish youth groups, however, are offer.to have lics Today,now is youth with church as involvement our Catho we what than appealing more much Pentecostals and Churches then thefutureforuswillbequitebleak. way meaningful a in people young with involved not is Church the if for the future of the church in this country. What I am saying here is area that important most the other.is Yet any it than more involvement its young people. It is the area of ministry in which the church has reduced the countrywhichprovidedleadershiptrainingforyoungpeople. 70s there were a number of effective Catholic youth movements within and 1960s the In time. the South at in Africa presence Catholic visible most the far by schools, black all of 15% controlled it 1953 By youth. often but lacks thestructuralsupportahealthyandholysocietycanprovide. possibilities of lots with faced is Youth war. intensity low Many young people find the attractions of African Independent ofAfrican attractions the find people young Many amongst influence small very a has Church Catholic the Today amongst influence powerful a have to used Church Catholic The The socio-cultural problems of our society embed themselves with 90

- - - Mission statement of newmissionaryclustersbasedonourreflectionovertheyears. respond concretely our missionary vision by means of the configuration the timeofFounder. Itwasoneof hisfirstministries. ligious must do. Youth work is intimately tied to our tradition right from vaal and Natal Provinces and placed under the control of Natal in 2000. re-established withagroup offouryoungOblatepriestsin2012. Town which began in 1998, was suspended for a few years in 2004 and Cape in mission the and 2001 since responsible been has province tal Oblates andcareofretiredsickOblates. and missions ministry of areas specific in Missions province, the of boundaries the tries to serve the poor and abandoned include Missions formalised after the 2006 Provincial Congress. the during developed was goals missionary Configuration ofministryclusters2006 C The Mission to Zimbabwe began in 1982 as a mission of the Trans These currently includes the Zimbabwe Mission for which the Na External Ministries specific around clusters into mission our of configuration new A The immense hope project and the 2006 congress challenged us to n o f The followingmissionstatementwasadopted: n o i t a r u g i We, theMissionaryOblatesofMaryImmaculate commit ourselvesinapostoliccommunities, ad intra called byJesusChristtobringgoodnews, with arenewedresponsetothepoor.

o f O to Oblates and candidates including formation of to servetheChurchintransition b l guided bytheSpirit e t a Province ofNatal,

s a n o i s s i m

s e r p e s n o

d n a

s e i r t s i n i m Immense Hope projectHope Immense

91 The diversity of minis 1998-C ad extra

t n e r r u outside and

- - -

Oblatio l 349 l Stuart C. Bate Oblatio l 350 l Worldwide Section ten years of ministry. The two mission stations are two poorer areas poorer two are stations mission two The ministry. of years ten few year in 2004 but restarted in 2013 with new missionaries all in first self- becoming sustaining is mission The 2013. in appointed was superior sion Mis Zimbabwean first The ordained. been have priests Zimbabwean bwean Oblate was ordained in January 2006 and since then a further 11 Zimba First The Mission. the to appointed are Oblates Zimbabwean as transition effective an ensure to and there missionaries the support actively to mission, the in presence our consolidate to is task main The a peer reviewed journal and since 2014 its articles are indexed by published for more than thirty years. In the last few years it has become sations active in these fields. The SJTI Journal, organi Catholic with partnership in held was which of each education Catholic and Globalisation; and AIDS; HIV on conferences held have a dara. at work we level tertiary the the last10years. over considerably declined has number This founded. we which Natal parishes of the Archdiocese of Durban tion. grimage ministries; youth ministries and ministries of New Evangelisa of human promotion: Justice, development and healing; Retreat and pil Ministries ministries; academic and education Durban; of archdiocese 2005. Todaysince developed the have in ministry they parish are: they mission vehicleinthefirstweektheyarrived. a of hi-jacking attempted an in attacked was missionary One culture. gang of presence high relatively a with areas poor in situated are sions sionaries who have Zulu and English as their home languages. The mis mis the to familiar fully not languages are these of other.Both the in speakers and one the in speakers Xhosa TownCape with of centre for Catholic theological research theological Catholic for centre About 10 Oblates work in About 20% of the missionaries have been appointed to 12 of the 70 These specific ministry groups can be presented in various ways as Mission incommunitiesfocusedonspecificministries a for suspended was It 1998. TownCape in to began Mission The 92 Part of the development here is working on making St Josephs St making on working is here development the of Part St Joseph’s Theological Institute Joseph’sTheological St Education and Academic Ministries , the successor to the Vicariate of . In the last three years we years three last the In . Grace & Truth has been in Ce in ATLA . On ------

ministries are coordinated by the by coordinated are ministries tion lisation inthesecontexts. evange for need increasing the of because own our including poor the serve that schools in teachers as training for Oblates send to planning and Cedara sionari USA, the in lisation. The lisation. to upgradetheRedacresretreat centreintoaforyouthministry. Projects Development late in Zimbabwe is increasingly being implement in more centres. The OMI The Shrine. the at and retreats work vocations parishes schools, in whether leadership. Today it and is increasingly clear workshops, that we interface retreats, with youth in on many areas was focus initial The this. to respond to Oblates many amongst desire great a is there and Province more localised structures. Youth is seen as an important category in the by replaced been now has it and strategy best the be to not proved this ministry.the promote to responsible committee youth OMI work or in the shrine. Youth ministry was reconfigured in 2005 with an retreat recruitment, vocations schools, parishes, in whether types ous howe. the for responsible been have we 2011 Since Durban. of Archdiocese the to over handed been Nshongweni the founded we ously stays. Oblate one where Cedara near Redacres at centre retreat development initiatives and healing spiritual in involved others and chologists psy registered chaplains, hospital including ministries healing the in Zimbabwe. and involved KZN Aare in project Oblates velopment few de 20 coordinates it Currently 2007. in established was which mittee such as justice development and healing ministries. Many of these of Many ministries. healing and development justice as such A large number of Oblates are involved in involved are Oblates of number Alarge in involved are Oblates of Anumber of Ministries in involved are Oblates of Anumber two own we level secondary the On A few Oblates are involved in specific projects of New Evange New of projects specific in involved are Oblates few A 97 a inRome. Three Oblatesministerthere. YouthLife for Inchanga Combined School Combined Inchanga 93 ACTS programme ACTS

Index Religiosus Index 95

programme developed initially by the Oblates the by initially developed programme Ngome Marian Shrine Marian Ngome team is currently working on a programme a on working currently is team at Louvain, at for the renewal of families; men and men families; of renewal the for Oblate Development Projects Development Oblate pilgrimage centre pilgrimage at Inchanga. We are currently Weare Inchanga. at retreatministries schools 94 and youth ministry youth in the of Es of Diocese the in : Bibliographia Mis Bibliographia Sibongumbomvu a Sibongumbomvu which has now has which human promo human . Wea . own 98 However of vari of 96 Previ com Ob ------t

Oblatio l 351 l Stuart C. Bate Oblatio l 352 l Worldwide Section house of formation for brothersinmanycircumstanceswhichoftenremainsunseen. support of work missionary the and administration of ministry sential es the Oblates, aged and sick for care of ministries ministries, mation San Antonio Texas andithasflourished. in Oblates with contact through Africa South to brought was women the Spirit. I wonder how many saw these signs? Sadly I have never seen of signs new the for look to congregation the of units all for portunity is thequestion every Oblate unit has to deal with this question. On the secular level this life have to order In Immaculate. Mary of Oblates Missionary become sionnaires de Provence and not yet dared. This is a law of missionary spirituality. It hit the new the towards Spirit the follow to order in established and familiar Handing overestablishedministriestobringnewlife other isthevicargeneralof Archdiocese ofDurban. the and Bloemfontein of the is One bishops: are two other The administration. provincial the in are treasurer Provincial the and care. lates and is currently investigating enlarging this facility to include frail Congregation foranumberofyears. the in Scholasticate largest the been has It Africa. outside from some for indeed and throughout Africa from Oblates for programme mation for scholasticate a provides earlier, mentioned Institute Theological Joseph’sScholasticate St. vides a pre-novitiate programme for the Zimbabwe Mission. At Cedara, Zimbabwe, Bulawayo In Africa. South of inces There are three are There for are which ministries these in time full work Oblates 15 About Internal Ministries It is clear that renewal requires the painful task go letting go of the Provincial Two,the Administration. in time full are Oblates Four Ob retired and sick for centre a House, Sabon runs province The There is no doubt that the immense hope project provided an op an provided project hope immense the that doubt no is There resource management. provides a pre-novitiate programme for all the prov houses of formation of houses

very early on as the Church was asking them to , which is a distinct entity from St Joseph’s St from entity distinct a is which , 100 99 . In Pietermaritzburg, In .

Mazenod House Mazenod Cebula

pro Mis ------

for many years in collaboration with the Anglo Irish Province. This Province. Irish Anglo the with collaboration in years many for ing missionaries to send stopped we addition In Umzimkulu. & Durban of dioceses the in authorities diocesan to back handed were parishes established twelve and faith in act to us ened embold process the of spirit the but that to Oblates of minority a by resistance some was strategy.There possible a was clergy diocesan as serving were we where parishes established over Handing ones. new for missionaries provide to order in ministries existing some up give to had we that meant it province Natal the In that. about written much change in the world as he knew it and was increasingly convinced of the rather than that of 1978. This is because he was also faced with a radical some yearslater! there minister still missionaries original tremendously.The grown has our mission at the shrine has been one of great blessings to many and it most powerful signs of the Spirit I saw in those years. And subsequently than 20 volunteered to go including a few over 60s! That was one of the of 90 were in favour to accept the mission but, surprisingly to me, more their name on that paper to provide a pool to choose from. About 60 out put to had second go to volunteering paper.Those separate This a on was go? question to prepared you are And mission? new the cepting ac of favour in you Are questions: two asked we So go. to volunteer would who easy.was often problem is The that but favour in be might to put it to the forthcoming Provincial assembly. I felt that the assembly would come from. My council was however in favour. So it was agreed it as wehaddone enough changes and it was notclear where resources against was I Ngome. at Shrine Marian the accept to us for Eshowe of Bishop the from came request a point that activity.At missionary our the end of my term as Provincial when we had made a lot of changes in was agraceforrenewalofall. Town.It Cape and Eshowe in contexts geographical other to missions and ministries development ministries youth pursue to us emboldened n ay as e r coe t te ars ie f e Mazenod de of time Kairos the to closer are we ways many In It wasn’t partofourplanning. Itjustarrivedbeforeusoneday! On a personal level I can testify to seeing this most clearly towards

Lourdes in France where Natal Oblates had worked

courage C n o L C . n o i s u During a period of some six years six some of period a During - - -

Oblatio l 353 l Stuart C. Bate Oblatio l 354 l Worldwide Section the ones that thrived as branches linked to the vine. The future, how future, The vine. the to linked branches as thrived that ones the God and setting up new approaches to mission and evangelisation were of manpowerandfinancethathedivertedelsewhere. bishop of a local church with its own urgent need for the very resources then and general vicar was he whilst done was this all that Remember mission! and differentname completely a with lifetime own his within even continents four in present congregation a into Provence’grew of ness to this when his original conviction expressed in the ‘Missionaries wit gave also He evangelisation. and mission of forms new for need God were raised up. St Eugene and our first Oblates were part of that of part were Oblates first our and Eugene St up. raised were God of fire the with burning women and men and appeared prophets new worldwide. 350 missionaries Catholic barely were there 1800 In revolution. industrial the of wave the on along carried expansion Christian of history the in century greatest our currentcontextsothatwecandiscernGod’s missionforustoday. in signs the interpreting in help may It here. seen have we discernment that has been done through us. Let us also be inspired by the method of ever haveforeseenin1978. The futureisbrighter. has many more vocations and many more young Oblates than we could from liberated being is society Our fruits. congregation Our Apartheid. of challenges terrible South Apartheid many produced has Africa. This the to responding in souls’ for zeal and charity charity,‘charity, with participating Spirit, the of promptings the to open God, of men been others have compromised beliefs, values and principles. But most have to thenewsignsIhavepresentedhere. experiment with new forms of evangelisation and mission as a response to play a role in service to the local continue church we must also begin to urgently must we Whilst Church. Particular single a of structures the transcend which Institutes Religious those not and structures local of responsibility the is that end the In churches. local of needs the on employ our resources in maintaining the tried and trusted and focussing time the if For time. new this in us of asking is Spirit the what discern must We guaranteed. not is ever, Let us be filled with hope. The 19 The hope. with filled be us Let We are wont to be very critical of ourselves. Let us also see the good weak; been have Some mistakes. many made have here Oblates of Spirit the of call the discerning in successful institutions Those 101 But by 1900 there were 87000 as 87000 were there 1900 by But is new then the mistake will be to be will mistake the then new th etr ws o eoe the become to was century - - Christianity’. ings he often refers to this time, prophetically, as ‘a new springtime for great The prophet of our surge. time, St John missionary Paul II, seems new to think so. In a his writ in itself repeat to is history perhaps for seriously,Kairos new our Wethrust. take missionary to new called are ties liketheOblatesandindeedin allchurches. castle ( Cross the of John St proaches that have stood the test of time: St Ignatius of Loyola ( ( examples. In ‘Acts of the Apostles’ alone we see approaches as varied as casting of lots effectiveof many discernment. forms with in other methodabound also scriptures The are there but central surely are invocation and Prayer ministries. and mission will their Lord’sfor the seek to community in together come they when and pray to together or sistersincommon.”(CIC607§2) to be renewed, however, when the period of time has elapsed, and lead a life of brothers cording to proper law, pronounce public vows, either perpetual or temporary which are of Godtohumanity”. Church’srevelation complete most and supreme “the Christ Jesus to access continuing the ensures thus and truth” the all “into Church the guides Spirit Holy the that read we the correct meaning of the content of Christ’s message”. In Spirit will “continue to inspire the Gospel of salvation” and “help people to understand In you”. to said I that “all of Good news of salvation truth” and the one who will “continue in the world, through the Church, the work of the teaching about the Holy Spirit as “counsellor”, “advocate” or “Paraclete”, “the Spirit of a similarsensehere. that this had important consequences for the South African Church. The term is used in South for and arrived Africa had - truth ‘Kairos’of a moment that particular gested a - theological discourse with the publication, in 1985, of the believe in the ( Good News’. change The term kairos hand, took on a at special sense in is Southern God African of Kingdom the and fulfilled is (kairos) time for ‘kairos’ is given in Mk 1:14‑15, the first words spoken by Jesus in the Gospel: ‘The dinary ongoing time of ‘chronos’. Kairos times are significant. The scriptural paradigm Acts 1), dreams ( dreams 1), 5 4 3 2 1 ) also suggest steps for spiritual discernment by members of religious communi religious of members by discernment spiritual for steps suggest also ) Clearly Oblates of Mary Immaculate acknowledge this truth when they come they when truth this acknowledge Immaculate Mary of Oblates Clearly A in the Catholic Church is “a society in which members, ac In or the to opposed as sense meaningful and special a in time ‘Kairos’to refers Eucharistic Prayer I. Dominum et vivificantem, et Dominum 102 Acts Letuslistentohim! The dark night of the soul the of night dark The 10) and councils ( councils and 10) ”. The Holy Spirit is teacher of “all things” and will remind you Dominum et vivificantem et Dominum Vatican Acts , 1986, § 3, St. John Paul II presents Jesus presents II Paul John St. 3, § 1986, 15). Spiritual authors provide other ap other provide authors Spiritual 15). ) and St TeresaAvilaof ( St and ) , 4 the pope writes that the Holy the that writes pope the 4 , Dominum et vivificantem Cedara, South Africa The spiritual exercises Stuart C.Bate, [email protected] metanoia The interior The which sug ) and ) i m o , 5 ); ------

Oblatio l 355 l Stuart C. Bate Oblatio l 356 l Worldwide Section January 2004’. Chapter,General on workshop to presentation ‘Introductory region Madagascar Africa 1972 General Chapter. M. Foley draws a parallel with the preface and this document in in theresponsehegivestothisquestion. indeed did our Lord Jesus Christ proceed when he undertook to convert the world?’ ‘How asks: And founder the question a in We this solution. find missionary a proposing in see gard since we find that de Mazenod appropriates many of its points in his early writings; Oblate ConstitutionsandRules Durban, Unitypublications,1978,46-58. communities. This document does make use of literature from elsewhere (step 3) and 3) (step elsewhere from literature of use make does document This communities. Christian (i.e. Africanised) localised effective of building the and liberation Authentic tions for ensuring the realisation of two particular concerns of today. social of times in future the for tion reading for Oblates everywhere attempting to make a discernment of missionary direc Mazenod Lesotho. 1977) 1976); (http://www.catholic-hierarchy.org/diocese/ddurb.html) (AccessJuly2014). and the ‘mission “” of Zambese’ from territory taken from the vicariate Swaziland of of Natal Kimberly,the of vicariates the of establishment the examining by from abstracted be can information This “civilization”. and colonialism 20 and 19 the of endeavour missionary European mainly great the of mis part was Catholic this of All evangelisation. other primary the did to who congregations over sionary handed were jurisdictions later these of Many Zambia. of dioceses 11 all and Zimbabwe of dioceses 8 all Vicariate,the from taken territory in 1879 in Zambese’erected of Iuris” “Sui ‘mission the through And Swaziland. and his followersmaynotalwayshaveadopted. anachronism in back reading this. But it is essential for his methodology something that sophistication in his methodology within his own time. Clearly we have to be careful of a certain reflects Mazenod de of methodology the in step a such find we that fact The theological reflection.of In object Vatican IIthe and after,construct this is, of course,help called reading to sciences social and humanities the within knowledge from coming analysis data human uses theology pastoral in methodology J é t t e 16 15 14 13 12 11 10 9 6 8 7 Oblate Formation. Report on the Oblate Congress of Formation 1978 held in held 1978 Formation of Congress Oblate the on Report Formation. Oblate Oblate Priorities. Southern African Inter-provincial conference Inter-provincial African Southern Priorities. Oblate Oblate Priorities Oblate

In my opinion this short document, despite its limitations, could be valuable be could limitations, its despite document, short this opinion my In Oblate Orientations. Regional meeting with General Team We find a similar process in the document South Botswana of Africa, dioceses 29 the of 23 Lesotho; of dioceses four All I think this step is important and its importance can easily be missed. Modern missed. be easily can importance its and important is step this think I J tradition of examination an included that step a adopted also he Interestingly re this in important particularly is Lamennais de Robert-Félicité of work The Such astheLamennaisbrothers;see F. R. é t t e , Apostolic man J C é t t e é t o , Apostolic man, , ,

i m o i m o (Durban,Southern African RegionOMI). , “Oblate Mission in Southern Africa today”, in , The Apostolic Man: A commentary on the 1982 edition of the of edition 1982 the on commentary A Man: Apostolic The was produced by the Oblate Provincials of the time as sugges as time the of Provincials Oblate the by produced was , 19. 17-18. , Rome,GeneralHouse,1992,18-19. kairos . Would that we can live up to this example this to up live Wouldcan . we that J é t t e Missionary Outlook , Apostolic man Oblate Orientations th the signs of the times , 19. century linked with linked century (Mazenod, Lesotho, Oblate Formation coming from the (Assisi, OFS, (Assisi, viz.: - - - - . , tear gassed. Some, like me saw their parish youth jailed, harassed by police and even and police by harassed jailed, youth parish their saw me like Some, gassed. tear were and demonstrations in participated others jailed; were Many period. this to during ministered they people the of suffering the into entered or suffered Oblates many Formation Oblate tion come to South Africa, things will get worse – much worse – before they get better’, tional violence and injustice’. He prophetically stated that ‘before peace and reconcilia profound social and political upheaval’; ‘the eyes of the world are upon us’ and ‘institu of time ‘a were These formation. Oblate on bearing a had that time that of signs cipal in 1978’, – today document the in published were conference the of proceedings The formation. of system present our to leading recommendations made one, this to similar congress formation a later, year Apriorities. two these realising for strategies effective for suggestions provides human interaction called cyberspace. Television has brought the world into people’s into world the brought has Television cyberspace. called interaction human of domain new a created has Internet The intervals. regular within spaces geographic ict-home-grown-development-solutions-in-africa (Access:May2014). http://www.worldbank.org/en/news/feature/2012/12/10/ Bank World Source: Union. European the or States United the either than more That’s subscribers. phone mobile in reported 2003, Report Relations South Race Source: of million. Institute 28 African to ton, 1980,226. The riseofthenetworksociety. these realitieshavebeenincreasinglycleartoall. ince under ourfeet. up our eyes to the mountains rather than just being preoccupied with what is happening update-v3i6.html (Bothaccessed: April 2015). currentlyrunning. pre- OMI the of precursor the Cleland, at programme pre-novitiate a of introduction recommendation, today.Another formation Oblate SAAAC model which was to become the current PSAACA model of Southern African justice. of ministry a another and ness political needs and people’sand experience of suffering.social Another urgent emphasised the importance of wit the to respond to people training on focussed programme recommendations, of biggest challenge was ‘a call to suffering’, the Coté for Indeed Africa. South on focused firmly was context The killed. Business Report Business Congress the World and the way the and World the Congress 25 24 23 22 21 20 19 18 17 In 1996 Africa had one million cell phone users. By 2002 this had increased had this 2002 By users. phone cell million one had Africa 1996 In R S. M. It should be noted that much of this text was written in 2005 for the Natal prov Ps http://omi.org.za/natal/omi- http://omi.org.za/natal/omi-update-v3i5.html; ; Oblate Formation The lifestyle of regular global travellers happens within a number of different of number a within happens travellers global regular of lifestyle The S 121 ( G bae Formation Oblate c C u o r e t i e r h e t s a l d V , L L 120) is a scriptural metaphor of what is required since it asks us to lift Oblate Formation Oblate , 56. We know how right he was and we also know how heroically how know also we and was he right how Weknow 56. , The Panda’s Thumb: More Reflections on Natural History 28 August 2003. By 2012 “Africa now has more than 650 million 650 than more has now “Africa 2012 By 2003. 28 August s , , The NewCatholicity Oblate Formation Oblate The information age: economy, society and culture. and society economy, age: information The , 46-58. . In a presentation: ‘Oblate Mission in Southern Africa Southern in Mission ‘Oblate presentation: a In . 2nded.,Oxford,Blackwell,2000,1. Oblate Formation , 46-58, Father Richard Coté identified three prin three identified Coté Richard Father 46-58, , referenced earlier. In the intervening 10 years 10 intervening the In earlier. referenced , 73-78, including ensuring that the seminary the that ensuring including 73-78, , Oblate Formation Oblate ,

NY, Orbis,1997,5. Oblate Formation, Oblate , 56. His analysis led to a number , 73-78, also examined the examined also 73-78, , 79-87, was the was 79-87, , NY, Nor VolumeI: ------

Oblatio l 357 l Stuart C. Bate Oblatio l 358 l Worldwide Section commuting and jet setting because the activities carried out in these spaces, be they be spaces, these in out carried activities the because setting jet and commuting meanings. internalised of out agents by constructed only is identity but identities and meanings of set own their have social institutionsmay and activities. Cultures and roles social of meaning the of internalisation the implies construction its whilst activity human of ing of system meaning and coherent praxis within a that identity.for search Identity is the the organisingas principle philosophy of the use mean to want I and people a of within group identity human of creation the to linked is which term a as here culture use social actors. Video geographical conferencingallowspeopletotalkoneanotherwithoutleavinghome. other and groups religious Nation-states, by space geographical in up set controls media avoiding of possibility the allow satellites and rooms living ( teristic of this new social structure is a ‘bipolar opposition between the Net and the self’ charac main the Consequently workplace. the at it with interface increasingly people and issues bureaucratic national other identity,and national passports of licences, sues the Christianvisionofcreatedin God’s image. in example, for as, worth and identity their people’sof upon understanding predicated society better a for transformation social of vehicles often were churches and sations organinon-governmental movements, labour as such society civil organsof example, their environment and were able to create a human life within it. In the Nation-state, for understood people because developed was conditions. system coherent a that is here point drought the But in rain getting for rituals the and gods lightening gods, rain like powers spiritual of development the in role a played Climate example. for pastoralists to values differentand have beliefs Nomads live. people where space geographical the jority, withinagivengeographicspace. and far less susceptible to sanction from those opposed to such groups, usually the ma pornography, and paedophilia. Individuals coalescing around such interests are far freer in 2004. exist not did interface of Twitterform Facebook, This like LinkedIn. media and social of speak we 2015 In 2004). March (Access: http://groups.yahoo.com groups yahoo as such e-groups and fraternities hacker the rooms, chat include communities cyberspace social networks in cyberspace in the construction of new forms of identity. Examples of products whichareincreasinglytiedintothenetwork. stocks run down, microwave ovens linked to menus and a whole host of other consumer their as internet the through groceries order which fridges satellites, positioning global of theirlife. carry value for the people involved. Such value others, is interpreted as or augmenting the quality spaces making deal spaces, access client spaces, recreational spaces, work C e t s a 32 31 30 29 28 27 26 L L The network controls aspects of human life as necessary as the economy, is economy, the as necessary as life human of aspects controls network The with relationship dialectical a in exist values and systems belief that true is It fundamentalism, terrorism, identity, gender include areas controversial Other incorporate to have will systems ethical identity,and culture, meaning Human to tied vehicles motor including emerging are interface of kinds new Many travel, business of lifestyle the internalise people as cultural become These to want I cultural. is making am I analysis the because symbol word the use I s , The informationage , vol.I,3). - - - - - Dependent Gene:TheFallacyofNature vs.Nurture press, 1998 see J. M. real actors. For an insight on human culture understood from the perspective of memes spiritual evolution but rather upon the genes and memes themselves which become the non- a indeed nor creator a upon not contingent is person human the call we what of genes and memes each with its own propensity and desire to reproduce, then the nature life which impact upon ethical systems based on human dignity. If humans are basically terms of memes. Such an understanding has profound questions for the nature of human mes. Here, digital humanity is articulated physically in terms of genes and culturally in man person are emerging, for example, interpreting humanity in terms of genes and me of what it means to be human is challenged. And indeed digital philosophies of the hu ed_Books_on_American_Militia.htm?FACTNet (Access:June2004). http://www.factnet.org/cults/militia/Recommend also See 1997. Press, Oklahoma of Plain: The American Militia Movement and the Politics of Hate subsequently closed down. For more on this movement see K. http://www.americanmilitia.nettraining’. and tion (Access: has site 2003). The August of States educa United through the America defend to committed are who individuals rected especiallyagainstaccommodationto Western styleconsumerism’. di now is she demise,communism’s Withanticommunism. to connected clearly was rights. ‘tradi called so tional the American family of life’ undermining by groups the like the to civil rights linked movement, feminism control and gay of loss a of and globalization threat the include times ‘unbearable’ These times’. present unbearable overcome to future, utopian a to them projecting and past the of images of basis the on identity age tion stateasglobalizedprinciplesoforganization’. itself as acollective entity, tothe processes ofglobalization, to nationalism and thena sees which Islam, of world the of part this of exposure ‘the of part as fundamentalism The powerofidentity in See cities. African South emergingin zones security residential barricaded and fenced of growth massive principles’ communal around identities defensive of reconstruction ‘the involve society.These networked the in construction of majorsocialmovementsandephemeralculturalexpressions’. away fading institutions, of by delegitimation organizations, characterized of restructuring period widespread historical an in meaning of source only, the sometimes and quence of this revolution is on the level of human identity which ‘is becoming the main, , Vol. II, 25, as ‘a reactive movement, aiming at constructing social and personal and social constructing at aiming movement, reactive ‘a as 25, Vol.II, , 40 39 38 37 36 35 34 33 ‘The American Militia is a collection of militia networks, groups, cells, and cells, groups, networks, militia of collection a is Militia American ‘The R. American Christian fundamentalism is presented by In C identity of form principal the as sees Castells, Manual which latter this is It C These new humans have aspects of the cybernetic about them and so the notion B e t s a e t s a C S a . For the debate about the genetic basis of human nature, see D. K L c e t s a r e t i e r h L L L L n i s s , L L , , in Cultural Software: A Theory of Ideology, New Haven, Yale University The informationage s , The information age , in , The information age information The , Oxford,Blackwell,1997,17. The information age: economy, society and culture. VolumeII: culture. and society economy, age: information The The New Catholicity New The , Vol. II,12. , 11. We could also make an analogy with the with analogy an make also Wecould 11. , Vol I, 3, suggests that the chief human conse , Vol. II, 17, Tisi sees the growth of Islamic of growth the sees Tisi Vol.17, , II, , 79 observes that: ‘Our Lady of Fatima of Lady ‘Our that: observes 79 , , N.Y., Freeman,2002. C e t s a S , Oklahoma, University n r e t L L , A Force upon the s , The information M e r o o , The ------

Oblatio l 359 l Stuart C. Bate Oblatio l 360 l Worldwide Section Note that the Catholic Population of Accra was only 4.5% in 2002 whilst the national the whilst 2002 in 4.5% only was of Accra Population Catholic the that Note International consultation on Faith health and healing in Accra, Ghana December 2003. Global JihadistGroups.”(2015). the of Identities Self-Presented Strategic the on Case-study Comparative Qualitative to thedaysofapartheid,andmanyothers. whose goals are the overthrow of democratic majority rule in South Africa and a return the group, rebel Peruvian a Shiningpath, the include examples Other 2003). September http://religiousmovements.lib.virginia.edu/nrms/aums.html (Access: 1995. in system subway industry overthepastdecade’. London: Triangle, 1995. and Todd, 2002, 37. For a similar analysis see also D. meaning searchfor the and X religion:Generation After especially 65-68. G. millennium third the in Mission in Peril”, in Church a on Observations Europe? of “Evangelization article his in cism P.increase. Catholi to European likely in is reality trend this this outlines Hunermann own our of emergingsome also and in are societies attitudes African these though tion cultures, ontheonehand,orperpetratingreactive,destructiveviolence ontheother. to withdrawal in cults and purified religions retreating to their own communities or sub message Christian The rooted benefits. in the paschal mystery offersit hope for victory in elites such a context without recourse the and entity new the the by of exacerbated power be increasing to likely is weakness human of experience the that is clear is what But ways. difficult more thus and alluring subtler,more in occur sometimes may dehumanisation Such people. oppress even and enslave imprison, increasingly could a challenge like that presented with by the network. This deal is because the growth to of the network how of example an providing in helpful is years twenty-eight past the arrogant about it, which would compromise its evangelical power. Our experience over Missionary Oblate spiritual discernment. It is necessary to and be aware of this contribution but not to become formation of issues examining those for reading required be like document a that reason this for is It society. a as experience resurrection and death passion, a through been have we that is reality the but it, of symbol powerful a is Mandela though this, intuit only often cess: June2004). http://www.pctii.org/cyberj/cyberj13/amanor.pdfsee Ghana in (Ac Pentecostalism on and http://www.catholic-hierarchy.org/country/sc1.html (Access: June 2004). For more http://www.catholic-hierarchy.org/diocese/daccr.html#infoSource: 11%. was average 49 48 47 46 45 44 43 42 41 M. L T. The situation in Northern Europe probably provides the paradigm of this condi People today. world the in symbolic somewhat is Africa South why is That the at presentation oral an from comes figure This Churches, of Council World E. See Japanese a in gas poisonous of release in involved cult religious Japanese The well-knownnetworkofIslamfundamentalistmilitarycells. n y B S c n i o d u a e r a t h in H k e n r o h s t r a y e After religion, After , , L God, SexandGeneration X (meaning Virtual Faith n y c h revealsasimilarpicturewithinEvangelicalism in hisbook : “Al Qaeda, the Islamic State and the TerroristIdentity: the A and State Islamic the Qaeda, “Al : , edited by R. by edited , farmer’sforce 105, notes that ‘Spirituality has been a huge growth huge a been has ‘Spirituality that notes 105, , Chichester, Jossey-Bass,1998. Oblate Orientations Oblate in Afrikaans) a right wing organisation wing right a Afrikaans) in S c , r e t i e r h

London, Triangle. 1997,119. T m o , NY, Orbis, 2001, 57-80, See 57-80, NY,2001, Orbis, , London, Darton, Longmann Darton, London, , l is so important and should and important so is n o s n i , The Post Evangelical - - - - , Inculturation B L. See people’. for life better a of building the and identity communal and national for search economic pressures of the new international order, by the factors that correspond to the being formed by a religiously and culturally pluralist world, by the secular political and world. networked the century,twentieth the of close the ‘at that suggests is Sanneh mind Lamin Catholic the within construction identity of site important an become will context local the because is This elements. cultural incorporate that forms catechetical of development the and liturgies inculturated spiritualities, religious popular includes mote a greater affirmation of local cultural Christian expression in local churches. This enhance its full and beneficial integration into the global economy; d) To accelerate the and process globalisation the in of Africa marginalisation the Tohalt c) development; collectively,and and growth individually sustainable both of countries, path rican a on http://www.anc.org.za/ancdocs/history/mbeki/1998/tm0928.htm (Access:May2004). dent Mbeki at the African Renaissance Conference, Johannesburg, 28 September 1998. reconstruction and development of our Continent of Africa’ Statement by Deputy Presi economy. Any renaissancemusttakeonbothchallengesandsucceedscores’. neighbouring African states – and reconstruction – the recovery of each country’s ailing between interest of conflicts other and disputes territorial resolving as well as borders can countries tackle reconciliation – reconciling warring factions within each country’s every African country.and Such a each renaissance will be predicated of upon how individual success Afri the of aggregation an be will renaissance African Continentally the perceived, countries. African individual of renaissance the be thus will Africa in renaissance meaningful most ‘The countries: individual of development the in sance the currentcontext. and apartheid against struggle the independence, African of period the independence, for struggles the colonisation, African through world, new the from in rebellions years slave 250 the over process long this of phases many the chronicles Mza article mane’s 2004). June (Access: there%20is%20no%20vision%20(long%20version).doc http://www.unisa.edu.au/hawke/institute/resources/Where%20 renaissance’. African our lives’ http://www.anc.org.za/anc/newsbrief/1999/news1122 (Access:June2004). ahead and become the authors of the narrative as it unfolds before our very eyes and in road the shape we so, doing in century,an for African century next the make will that where they are going and the milestones along the way, thus we must set ourselves tasks are, they who define to begin and future, their lives, their of possession take possessed joint Houses of Parliament’, Cape Town , 19 November 1999, Mbeki said: ‘As the dis the of Debate Millennium ‘The In debate. Africa the into introduced been has which t a m a 56 55 54 53 52 51 50 and J-P.and S NEPAD has four primary objectives: a) To eradicate poverty; b) ToAf place b) poverty; Toeradicate a) objectives: primary four NEPADhas Thabo what is This M M. African Century is a term, popularised by the ANC and especially Thabo Mbeki, www.ngome.co.za pro to be will future effectivein identity for Christian challenge important An h e n n a e n a m a z M , NY, Orbis,1999,265-271. e n a m a z , “Popular Catholicism in the Emerging Global Church”, 269-270, in T.in 269-270, Church”, Global Emerging the in Catholicism “Popular , W , ‘Where there is no vision’, outlines the centre of the of centre the outlines vision’, no is there renais ‘Where African , t s e i , ‘Where there is no vision the people perish: Reflections on the on Reflections perish: people the vision no is there ‘Where , , Popular Catholicism in a Worlda in in Catholicism Studies Popular Church.Case Seven . M e b k i calls ‘a matter that is dear to all our hearts - the - hearts our all to dear is that matter ‘a calls ------

Oblatio l 361 l Stuart C. Bate Oblatio l 362 l Worldwide Section colony. organization (Access:Jun2004). http://www.nationmaster.com/encyclopedia/International- Source: League. Arab The South Eastern Nations (ASEAN), the In of Asia: (EU); Association Union European Europe: In CARICOM; Caribbean, the Americas: Organization of American States (OAS); In Latin America MERCOSUR; In and cultural goals. Some of the principal ones include: Africa: the African Union (AU); tion states. A large number of such organisations have emerged with economic, political under “AboutNEPAD” (Access:June2004). empowerment of women. Source: The NEPAD website: http://www.nepad.org/en.html Africa Summary’ remarks: ‘At the WTO ministerial meeting in Cancun in November in Cancun in meeting ministerial WTO the ‘At Summary’remarks: Africa co.uk/2/hi/business/3108460.stm. table. It is the EU that must take responsibility for the failure”. Source: http://news.bbc. the on deal the than better was out walking - countries developing the for option only the World Development Movement, told BBC News: “The collapse of the talks was the Dave farmers. their Timmsto group, give lobby they development sidies British the of in Cancun, Mexico, trade talks broke down after rich countries refused to cut huge sub org (Access: May 2004). At the recent meeting of the World Trade Organisation (WTO) g7.utoronto.ca/what_is_g8.html (Access:June2004). http://www.Source: conferences. at separately meet to continues G7 adopted. the Nevertheless was G8 term the and 1998 in membership full to admitted also was Russia remained. G7 title the but 1977 in admitted was G7. Union the European up The make nal G6 group meeting for the first time in 1975. They were joined by Canada in 1976 to world. France, the United States, Britain, Germany, Japan and the Italy of comprised countries the industrialised origi most 7 the are countries G7 The benefit. their to works trade world that ensure to enough powerful are and group a as regularly together meet they since problematic particularly as seen are countries G7 The impoverished. ingly increas being other.are each power over such power without some Groups exercising 2003). August http://www.africaaction.org/action/debt.htm(Access: also: See system. nomic eco international the in inequality structural the of symptom a and cause a both is it billion is owed and this crippling burden fundamentally hampers any progress. As such, 8, 26,45,57,58. End ofmillennium cess: August 2003). www.policyalternatives.ca(Ac alternatives Policy for Centre Canadian the by lished of issue 1997 1996/January December see similar and facts 65 64 63 62 61 60 59 58 57 Report published in August 2003. Source: Reuters. See also http://www.ifpri. also See Reuters. Source: 2003. August in published Report Reciprocity within the system functions only when both partners are capable of $300 2003). August (Access: http://www.africaaction.org/action/debtpos.htm Populorum Progressio M. The Centre for International Development at Harvard University, in its ‘South University,its Harvard in at Development International for Centre The And 159 other countries. General Motors is bigger than Denmark. For these For Denmark. than bigger is Motors General countries. other 159 And It was within and between two geographical spaces: the colonial power and the NEPADthe and merely the are AU na agglomerationsof new of form African C e t s a L L , Oxford,Blackwell,2000,172. s , The information age: economy, society and culture. and economy,society age: information The of Paul VI consistently challenges this view in 1967 See Asia-Pacific Economic Cooperation The CCPAmonitor The (APEC) and VolumeIII: pub ------

Conference’, Johannesburg, 28September1998. in bothrichandpoornations. cid.harvard.edu/cidtrade/gov/southafricagov.html (AccessJune2004). cun meetings and has shifted the course of the Doha Development Round’. http://www. and its insistence on prioritizing agriculture brought about the early ending of the Can the investment issues that the developed countries wanted to include in the negotiations of rejection G20’s The export. and production agriculture domestic of subsidies their lowering significantly to committed EU, and US the particularly countries, developed until tariffs import their lowering further consider not could they that insistence their over together came group China. The and Brazil, India, with along countries, veloping de articulate twenty of block trade new a of coalescence the led Africa South 2003, the Gospel and culture is without a doubt the drama of our time, just as it was of other of was it as just time, our of drama the doubt a without is culture and Gospel the culture’. local the to conformed somewhat and life social in ‘rooted increasingly is it as church dication of this direction when a new particular church emerges from a former mission ‘Inculturation’emergeas 1980s. and 1970s the during lised people by the gospel, Cf. There it is usually linked to the healing and transformation of the culture of an evange space inordertodealwiththechallengesofOblateMission future. to our nature and history if we just stay there. We urgently need other concepts of social important so is which evangelisation, primary for fields clear the of Wesight lose will on the boundary between faith and unfaith, the geographical definition is not sufficient. gelised social spaces. For a missionary congregation like ours, which must situate itself articoli_download/extra/Wake_up_the_world.pdf. http://www.laciviltacattolica.it/ 2015. March ViewedSJ). Maldari Donald Fr by lated life, Religious the about same for everyone”: A. called for mission across “symbolic frontiers that are not predetermined and are not the lates inSouthern Africa. Africa, org (Access:June2015) peace and integrity of creation network’. For more information see http://www.omijpic. 77 76 75 74 73 72 71 70 69 68 67 66 79 78 edited byJ. Pope Francis for example, in a an audience with Male Superiors general in 2013 Ad Gentes Evangelii Nuntiandi Evangelii Nuntiandi The Vatican II mission document, Such astheworldofcommunicationsandyouth. Like, forexample,thirdworldurbanisationandmigration. unevan new discover to mission of notions geographical beyond Wego must ‘OMI General Statistics 2014’ in OMI G. J Justice, ‘OMI the organisationslike in participate to us for important be will It T. C é t t e e t s a M S t r e b e i e b , L L Apostolic Man k s i , ‘Statement by Deputy President Mbeki at the African Renaissance African the at Mbeki President Deputy by ‘Statement , , , 6. , ‘Religious Life’ in Information B n i a r S p La Civilta Cattolica Civilta La &P. o r a d a , 20. The same paragraph also notes that ‘the split between , 18,19. , 63. . Volfound are communities such that emphasises 2, III, Ad Gentes D , “Wake up the world” Conversation with Pope Francis s i n e , Pietermaritzburg, Cluster, 1999,78. The Catholic Church in Contemporary Southern 9 and Ad Gentes , 2014, I, 3-17 (4 gennaio 2014). (Trans 2014). gennaio (4 3-17 I, 2014, , Personnel 2014 Ad Gentes mentions the term only sparingly. Ad Gentes Ad , 21. This idea will eventually gives a total of 402 Ob , 19 is the clearest in clearest the is 19 , ------

Oblatio l 363 l Stuart C. Bate Oblatio l 364 l Worldwide Section and new strategies for evangelisation. These strategies and activities have yet to be to yet properly developedandwilldemandcreativitynewpassionfromus. have activities and strategies These evangelisation. for strategies new and creative require which and up set have we structures church based geographically the sent new fields for mission within emerging cultures that are increasingly untouched by today.us repre facing they is because that is challenge This the for areas provide they and mission for fields new becoming are These areas. other many in and settlements informal in youth, amongst areas, urban in emerging, are spaces cultural new that sise just the inculturation of the gospel into local African ethnic cultures. Rather we empha more correctlyofcultures.’ times. Therefore every effort must be made to ensure a full evangelization of culture, or logical Library Association. http://www.atla.com (Access:June2015). 2015). and createabetterworldforallofus’. capacity of the oppressed to act in a constructive way that will bring an end to injustice approach has always been to acknowledge and challenge injustice, and then to build the nificant contribution to building the organs of civil society in Southsig a Africa...Themade has YCW’sYCWthe that knowledge common is ‘It said: Mandela Nelson 1995, in Brits in WorldYCWthe Council, of ceremony opening the at speech a In training. leadership youth on focussed that movements were (YCS) Students YoungChristian 20-45. and AIDS Prevention. “Constructing a Theological Model of Salvation and Life to Inform the Ministry of HIV details seewww.corpwatch.org/news/PND.jsp?articleid=2617 (Access:June2004). given there. (Access:June2014). links the Follow https://sjti.academia.edu/StuartBate. at recently more or bate the missionsuperior, andotherMaroniteChristians. Zeid, Abou Nadim Fr with conversations in supplied was information This websites. outreach intothecommunity. of forms other and stadiums in rallies television, radio, through people of largegroups the gospel. We could take some lessons from the work of Pentecostal groups who reach 93 92 91 90 89 88 87 86 85 84 83 82 81 80 ATLA Catholic Periodical and LiteratureATLAand Index Periodical Catholic www.sjti.ac.za (Access:July2015) July (Access: http://www.omi.org.za/natal/missionstatement.html Source and (YCW) Workers Christian Young Chiro, (CLG), Groups Life Christian C. Stuart see AIDS and HIV healing of context the in example an For For Service. Press Inter for article an in Stoppard, Anthony by 2002 May In G. http://omi.org.za/sc at available are articles published and talks my of Many http://awestruck.tv/ngome. and centres cultural training pastoral churches, new two included Facilities by untouched are who those to preaching of ways new for need real a is There Note that culture is not interpreted here in a merely ethnic way. The issue is not Towards apastoralapproach toculture This isdealtwithasacentralissuein E L L s i , South African Developmental Issues ” Journal of Theology for Southern Africa Redemptoris Missio Vatican 1998,4. , SAIRR(Western Cape), 2001. (CPLI) of the of (CPLI) American Theo 150 (November 2014), , 52-54. B e t a - - - - - , 32-25/history-of-acts. June 2015). lioteca/bibl_missionaria.htm (Access:June2015). lis_IR_EN.PDF (Access:June2015). http://www.brepols.net/publishers/pdf/Brepo Leuven). – (Louvain Studies Religious goriana, 1987,89. 102 101 100 99 98 97 96 95 94 de cohérence, chez les groupes missionnaires dans l’Eglise, entre l’Eglise, dans missionnairesgroupes les chez cohérence, de répondre aux défis de la globalisation. L’article souligne le besoin du Sud, la lutte contre l’apartheid, et les nouveaux ministères pour Afrique en : critiques événements deux en manifestation montrela en Il OMI. Fondateur,charisme propreau du sourcel’inspiration dans racines ses prend qui discernement le sur centrée sionnaire, mis spiritualité nouvelle d’une éléments des présente l’avenir.Il de défis aux répondre de efforts leurs dans années, dernières 40 ces pendant Oblats, les chez missionnaires stratégies et spectives spirituality formissionarygroups in theChurch. the need for coherence within spiritual discernment and missionary to points It globalising. a in ministries new of challenges the and challenging times I southern Africa: the struggle against apartheid two in charism this of manifestation the and charism OMI the to leading inspiration original Mazenod’s de within found is which ture. It reveals elements of a missionary spirituality of discernment fu the of challenges the to respondscongregation missionary this ary visions and strategies of the Oblates during the last 40 years as pectivas y estrategias misioneras entre los Oblatos en los últimos 40 le discernementetlaspiritualité missionnaire. J J. See Minutesofthe2010GeneralChapter. http://www.actsmissions.org/2013-03-06-20-see Durban from testimony a For OMI Update June 2005. http://omi.org.za/natal/omi-update-v2i3.html (Access: www.ngome.co.za (Access:June2015). www.redacres.org.za (Access:June2015). Missionaria Bibliographia Religiosus Index n h o L S R A o o i r a m u P é b p s s z e u a é m u t c a r t G l II y a : : Este papel trata sobre la aparición de nuevas pers nuevas de aparición la sobre trata papel Este : , : This paper discusses the emergence of new mission Ce document traite de l’émergence de nouvelles per l’émergencenouvelles de de traite document Ce , Redemptoris Missio Storia delle missioni delle Storia : International Bibliography of Theology, Church History and Theology,History of Bibliography Church International :

Rm) http://www.urbaniana.edu/biblio/en/bib (Rome). , 2,86. , Roma, Editrice Pontificia Università Gre Università Pontificia Editrice Roma, , ------

Oblatio l 365 l Stuart C. Bate Oblatio l 366 l Worldwide Section misioneros delaIglesia. cernimiento espiritual y de una espiritualidad misionera en grupos la globalización. Señala la necesidad de coherencia dentro del dis a frente ministerios nuevos de reto el y apartheid el contra lucha la Sudáfrica: en difíciles particularmente momentos dos en risma ca este de manifestación la a y OMI carisma al condujeron que Mazenod De de original inspiración la de sacados discernimiento del misionera espiritualidad una de elementos Revela futuro. del años en la respuesta de esta congregación misionera a los desafíos - - T Oblates, oftenspreadoutat anappreciabledistancefromeachother. of numbers smaller much with ourselves find States United the in we again Once places. most in reality our longer no is That places. ferent dif six at other each of miles few a within ministered all who Oblates dozen a over with week every lunch at sat I 1974, in Oblate ordained newly a exponentially.As grew towns new and old as mushroomed, Grande Rio the along residences territories. Oblate ing our 1903, After surround large to out reached Oblates the which from places centers, dations, often quite distant from each other, and they were truly mission dramatically since then. During those years we had relatively few foun changed has society though even Province, States United the in today situation our ways many in resembles period that that believe I 1903. to 1849 from period the upon focus to chosen have I life. community religious and strategies missionary its Congregation, the of life ternal in the particularly today, community apostolic Oblate our for history the entirestretchofriver. along clergypresence almost-exclusive once our from fashion reduced much a in but areas, those of three all in Weserve areas. still two first the between in Laredo of city the of most for responsibility assumed they Rio. 1922 Del in and And Pass Eagle of towns the including river the of stretch TexasWest the added of they 1884 Gulf In the map). into (see Mexico flows river the where to Laredo below from Texas ws se t ades ht nihs ih b gie fo this from gained be might insights what address to asked was I he Missionary Oblates have a long history serving along the Rio gan in 1849 in the Lower Rio Grande area, that is, deep South deep is, that area, Grande Rio Lower the in 1849 in gan between River”) “Big Texas(the Grande Mexico. and be They ON THE APOST R TEXAS-MEXICO BORDER t r e b o OLIC COMMUNITY E. W t h g i r , i m o

- - - - -

Oblatio l 367 l Robert E. Wright Oblatio l 368 l Worldwide Section fornia. Thus the population along the Rio Grande was overwhelmingly was Grande Rio the fornia. along population the Thus Cali to way the all States, United southwestern entire the now is what had been forced by a U.S. military invasion to cede the area along with of part been Mexico until 1848, only a year before the had first Oblates arrived. Mexico country Grande Rio Texas The Grande. Rio the of mouth the at southwest the to far Coast, Gulf the of end opposite the at center commercial the was Brownsville whereas Louisiana, near state, the of end eastern the at seaport major the was Galveston Brownsville. the religiousand theirmissionwork: ministry had proven more beneficial for both the community life among gued that in the United States this combination of teaching and pastoral ar Odin school. the in teaching daily some provide help seminarians the having by missionaries, future for training best the providing time same the at while seminary the support to help would this that serted as seminary.He proposed the to boys’school a attaching for strongly tant light on our topic. For the Galveston foundation, the bishop argued impor shed to help points certain but presentation, this Galveston in foundation brief Oblates’ the about write to asked not was I 1852. in time, led St. Eugene to send even more Oblates back to those two places Texasin that diocese at only the Galveston, of Diocese the of Odin op mostly due to poor communications with France. But the pleas of Bish the abandonedandtrainingnewpriests. to out reaching Founder: Oblate the of charism the within fell clearly places both in objectives The seminary. diocesan a found could who community religious a wanted especially he but immigrants, European multilingual the for priests wanted bishop the hand, other the on ston, Galve Texasinterior.the In into far stretching jurisdictions their with build and or northern the on created being towns new the Texasin churches priests side, provide to had now diocese Texas the river, the of side south the on centers in authorities church and civil by ministered mostly inBrownsville. remaining did who those with area, the into immigrated “foreigners” few century,relatively the as of rest the for so remained and Mexican, The Oblates who arrived in 1849 were withdrawn by early 1851, early by withdrawn were 1849 in arrived who Oblates The ad been had country Grande Rio Lower the Mexico under Since The first Oblate entry into Texas was in late 1849, to Galveston and T e h D b u o l e F n o i t a d n u o

h t i w D n i t s i c t G a o l s ------tween the two places – 400 miles by land? If so, those concerns were concerns those so, If land? by miles 400 – places two the be tween distance great the to due community Oblate on impact the about area. Grande Rio Lower the in Oblates the among strategizing the in again schools. the in children with those argumentamong This appear would from conversions gain even and Protestants the among reputation priests the the of bolster schools that said was it Thirdly, Brownsville. and Galveston both in experience Oblate the by contradicted be would assumption This ministry. pastoral the support to help would indeed ministry,pastoral and than money more in bring would school the assumed that was it Secondly, area. Grande Rio Lower the of in contention source serious a become subsequently would approach very This community. a in numbers larger demands and ministry, pastoral over community prioritizes clearly This noticeable. hardly teaching beyond ministry pastoral for other the or one of absence the making exercises, ficient number would always be in the residence for regular community suf a that provide would members community three than more having In agreeing to these two foundations, was St. Eugene concerned Eugene St. was foundations, two these to agreeing In that said was it First, argument. this in out stand assertions Three ing topastoralministry. teach uniting of necessity the well perfectly understood have nities the Dominicans, the Sulpicians, and almost all our religious commu Vincentians, the Fathers, Jesuit The faith. the to relatives student’s that all bringing to contributes often student a upon obtains priest a that influence the and us, surround who Protestants the all with port rap intimate an about bring to way a is society.It of classes all by country our in respected very Teachingis priests. resident have not do that families isolated visit to or retreats, spiritual for priests few a detach occasionally also can one school, the by furnished sources re the of aid the Withregularity. and order with done always are exercises spiritual The imperceptible. almost is sacraments the ister admin or sick the visit to called persons two or one of absence The of vowed religious to be increased to form a respectable community. number the allows obtains, it that revenues small the by hand, other ministry.parish the of on Atasks school, diverse the to due ercises, ex spiritual their for together themselves find three rarely or who two persons of composed generally are missions the of work the to dedicated solely houses religious the resources, financial Lacking 1 ------

Oblatio l 369 l Robert E. Wright Oblatio l 370 l Worldwide Section the direction of the seminary, not the running of the boys’school. the of running the seminary,not the of direction the the outset St. Eugene had made it very clear that the Oblate priority was of communityinthemindsandheartstwobishops. zeal – to the point of stretching resources – outweighed a monastic type apostolic that demonstrate amply place, each in priests three only with other,each from distant very places two in agreement, this into packed zenod also planned to send a Brother to each foundation. the two bishops only specified three priests in each city. Bishop DeMa outweighed by his missionary zeal. Furthermore, the contract signed by duced to only four early the following year, by the death of one and the but muchmorebythewinding riverroad. Brownsville from line straight a in miles 100 Roma, in themselves ing territory,establish that mission, today’sof Oblate County, the Starr to the way up to Laredo. In 1854 he and another Oblate added a large part visiting at the bishop’smonths, request the four priest-less territory for along the river absent all was Gaye Fr. 1853 In territory. mission own their outside ministries additional upon embarked immediately most al they two, or priest another by enlarged was community the years years. priests assigned to this task; they would not try again for another dozen school, ostensibly due to the bad effects of teaching on the health of the arrived with them. The Oblates soon ended their initial efforts who at a Sisters boys’by directed girls for and convent-school a Spanish as well groups, as English, language main two the for care to had Oblates along the river and far into the interior. In Brownsville itself, the young miles, square 5,000 around covered ice of the entire huge county in which it was located, which at that time Bishop Odinpleadedotherwise. though even there, community Oblate the of request the at Galveston from withdrawing approved Founder Oblate the year That levels. ogy theol and philosophy the at seminarians of lack the to due seminary, 1857 it had become abundantly clear that it was too soon to form a real The Oblate presence in Galveston was relatively short-lived. From At Brownsville, the Oblates were entrusted with the religious serv When the number of Oblate priests along the Rio Grande was re was Grande Rio the along priests Oblate of number the When 6 In spite of this heavy ministry demand, whenever in subsequent T e h B s n w o r v i 4 L L e -M 5 with many villages and ranches and villages many with i x e c 7 o M n o i s s i 2 The ministries 3 By ------Mexico. When it was decided to leave Galveston in 1857, St. Eugene, St. 1857, in Galveston leave to decided was it When Mexico. from immigration of increase strong a to due multiplying, were district remain thereforayear. to permitted was Oblate single a priests, own his provide could bishop However, not wanting to leave Roma and its county clergy-less until the reasons. community and ministry both for Brownsville, to back Roma from withdrawal a ordered Oblates, local the by requested as sionaries mis more sending than rather France, in Council General The Roma. in left was Oblate one only France, to voyage a on another of absence and Brownsville foundations. Brownsville and Brother – the same planned membership of both the original Galveston he and his Council had given permission to start with three priests and a that when first apprised of the Matamoros possibility a year previously, added acaution: in hope of such an opening in Mexico, precisely border the on Oblates the all keeping Founder,been had who Mexico. in Brownsville from river the across immediately oros, 1858, than Fr. Gaye and another priest began an Oblate post in Matam fairs, supervisingbutnotactivelyengagedintheexternalministry.” af Oblate internal and administrative with mostly himself “occupied the Brownsville district, since Fr. Gaudet, unlike the previous Superior, Europe. in was he while months eight for there the pastor the for of in fill request to urgentbishop, the at Antonio San to sent were two than ville Browns reached priests two last the had sooner no But Brownsville. to superior, mission new the priests as Fr.Gaudet Galveston including Brother, one the and of four all assigned river, the of side Mexican the on help for calls of especially but needs Brownsville the of aware To fully appreciate the response of St. Eugene, one should know should one Eugene, St. of response the appreciate fully To frequent relationswiththeircommunityofBrownsville. the habit of religious life. That is why I would hold them to maintain exactly. Otherwise the one left alone would become insipid and lose must always be at least two they –and – that ministry the this two of in them alone follow Father the Rule a leave not you that ask only I Again, no sooner had the two priests returned from San Antonio in Brownsville the within stations mission outlying the time that By 9 That left only four priests for the increasing pastoral needs in needs pastoral increasing the for priests four only left That 8 14 But he actually accepted that they have they that accepted actually he But 12 happily received the news, but 13 11 The 10 - - - -

Oblatio l 371 l Robert E. Wright Oblatio l 372 l Worldwide Section ber 1858, he found the Oblates “united and full of ardor for the observ provisionally, tohaveonlytwoOblatesinMatamoros. least at willing, was he that Antonio San to invitation an to promptly respond to able be to wanting also while Mexico in be to eager so was dation in San Antonio. Grande Oblates,that the bishopof Texas wouldaccept an Oblate foun Rio the with along hope, his and Mexico, enter Congregation the that desire great his been have must others factor.But one was community Brownsville the of proximity immediate the Certainly men. two only Brownsville Oblates to administer the temporarily priestless parish of parish priestless temporarily the administer to Oblates Brownsville however, even before that expulsion Gaudet himself allowed one of the time. that of politics Mexican turbulent the in party eral Lib triumphant the by year same that of end the at expelled were toria VicCiudad at Oblates the out, turned it Conception.” As Immaculate the of that even unobserved, pass celebrations family [Oblate] the that wonder No out. worn almost being and solitude be can result only the only eight of us [priests] and we occupy three different posts; from this are “There community: and ministry both on effects the about Ottawa in colleague Oblate an to complained Victoria,privately Ciudad but at foundation the for support voiced officially Gaudet implemented. one the was proposal General Mexican the the of Administration, direction the at apparently yet, priest. And less one with Brownsville leave also would proposal That two.” by two thus them placing in spirit ligious re the losing to Fathers our expose “would it that asserting proposal, Mexican the against advised Gaudet Matamoros. of south miles 200 Victoria,Ciudad to priests two send and Matamoros to priest second a give to Mexico from request a accepting promptly than rather priests, rive by the end of 1859, he proposed that Matamoros be given two more bishop. from the Mission Superior, the diocesan in Mexico, and the Texas understaffed Founder the to came -- both Matamoros and Brownsville – for centers mission priests more for pleas Repeated Brownsville. by from an Oblate as as possible often and a year He was half. assisted a for alone Mexico in remained Fr.Gaye yet and epidemic, an in died rules.” their of ance When Fr. Gaudet received the news that two new priests would ar the When TexasSeptem of end the at Brownsville visited bishop 17 16 A week later, the second Oblate in Matamoros Matamoros in Oblate second the later, week A 15 It is thus certainly noteworthy that the Founder 18 Intriguingly, ------States and Mexico were engaged in political turmoil and indeed civil indeed and turmoil political in engaged were Mexico and States Mexico about halfway to Ciudad Victoria. hand, Gaudet planned to send two “for at least two months” to a place in 1861, only a month before the Founder’s death. With ten priests thus at Rio Grande, St. Eugene had sent three more priests who arrived in April the below Mexico northeastern of all covered diocese huge whose ico, by anOblateuntilmid-March1861. served territory,was mission Oblate the from across Matamoros from upriver Grande Rio the of side Mexican the on parish, That Reynosa. troops triumphant over the Liberal armies, Gaudet went ahead and sent French by Mexico of head the as installed Maximilian with 1864, of and he asked for a Visitor from the General Administration. district, that of rut” “well-worn the beyond expand to needed Oblates Grande Rio the that Brownsville from wrote Clos, Fr. Oblates, rived countries. both the in ended until had strife wait civil to decided Council General the post, new this on take to order in help more for Paris asked they when But Roma. at Grande Rio the below miles 40 about stations mission surrounding some and when they were offered Agualeguas, a small town with a Marian shrine interested definitely were and interior, Mexican the into move to hope to continued Oblates the But challenges. ministry great the of view in center each for number adequate an to close been have to seem would ministry. pastoral in engaged center Brownsville the at five and offer fromNewOrleans. never received a response from Gaudet the General France, Administration to the initial with communications interrupted continued the with along 1861, in General Superior new the as Fabre Fr. of election the west. But with the interval between the death of the Oblate Founder and South U.S. the in presence Oblate the for support strong needed very a provide to opportunity great a as this saw Gaudet diocese. his in tion former bishop of Texas, who was desirous of having an Oblate founda the Orleans, New of archbishop new the from came coveted really det and a Brother died during priests another epidemic. two 1862 Fall early and summer late in risky.And extremely foundations new and difficult very communications made which wars, fe te ets n 82 hr wr tre ret i Matamoros in priests three were there 1862 in deaths the After Monterrey,of Mex Bishop the from requests more by Stimulated 22 19 24 One of the most recently ar recently most the of One 20 But by then both the United 21 An opportunity that Gau 25 At the end 23 That - - - - -

Oblatio l 373 l Robert E. Wright Oblatio l 374 l Worldwide Section are lackingsubjectseverywhere.” we commitments; your overextend “don’t world: the around missions Oblate of heads the all counseled 1865. he of time end same the At for priests more send to promise to Fr.Fabre spurred prospects its and initiative this but half, a and year first the alone remained Gaye itself. Monterrey in seminary major his of direction the even and Grande Rio who was also offering them all five parishes on the Mexican side of the Oblates were anxious to respond positively to the bishop of Monterrey, tion while the old Mexican pastor remained for a while. The Rio Grande Fr. Gaye by himself to Agualeguas, where he took over the administra no newsubjects. required that option another presented conditions changed when Paris Rio Grande. But the this Louisiana possibility was along dropped by both Gaudet those and than foundation a such of capable more Oblates the other establishments of the Vicariate.” It would require, he declared, ease of communication with Europe and capable of rendering service to with establishment central “a for need the fulfill ministry to Orleans, New Oblate near an of possibility the again once raising and Matamoros, Brownsville both beyond set sights his had actually Gaudet But ments in Brownsville rather than for more necessary things elsewhere. improve material unnecessary on spent always Vicarwere the to sent ministry surplus from there the to Brownsville, asserting sending that such from revenues refrained residence Matamoros the of superior The Lent. during Brownsville of ranches upriver the visit to required was Matamoros, to assigned still although himself, Clos and house, ville Browns the to added Fr.were help two in other Gaye the Agualeguas, comer was sent to Matamoros to take the place of the priest destined to residence.” his in new house one cloistered While a making of system in Office the Brownsville Divine house: “The Reverend Father Vicar always solemn follows his well-attended a have always to desire ter’s lat the to due missions, possible other and Matamoros of expense the at Brownsville overstaffing always was Gaudet that charged Clos tor, his superior as “an excellent religious.” Repeating his request for a Visi signed the Oblates and directed community life, even while Clos praised as Fr.Mission, how as VicarGrande about Gaudet, plained Rio the of com Matamoros, to transferred been having Clos, Fr. But 1865. 20, Sure enough, three more priests arrived from France on December 28 26 27 ------

Oblates were now all crowded into the Brownsville residence – nine – residence Brownsville the into crowded all now were Oblates politically.unimportance relative and location way the in remain out-of-the- to its able to were thanks district, Agualeguas companion his and Gaye Fr. 1866. June in Matamoros from expelled were parties, French and conservative Mexican allied the of pathizers sym as viewed missionaries, The Oblates. the on Mexico to door the closed troops, French the of surgentwithdrawal the upon nation that in party,re Liberal the of forces the Mexico, in work expanded of view Thus he only fanned the discontent among them as they complained they as them among discontent the fanned only he Thus in any of them, and in fact derided their competency in insulting terms. confide not did he that said They ranches. the to of ministry the directing incapable was thus and Brownsville of outside foot set never had he that wrote subjects His Brownsville. in up penned being all about and priorities Gaudet’s about complained They changed. there ation situ the once Matamoros to return to allowed be to was most of ence girls. theological conferences, and providing help in the schools for boys and renewing and intensifying their community exercises, including weekly he kept them all in Brownsville for eight months, with the objectives of Rather immediately. district Roma the to Oblates send not did he But given. reasons the for Paris by accepted readily was foundation new for mutual pastoral assistance and community visits. allow Gaudet’s would proposed it Thus districts. Agualeguas and Brownsville the ritory ter Mission contiguous one into bring would it and Mexico, of sight in them keep would it there, known already closer were they to Agualeguas: even and Brownsville from upriver Roma, of district mission the reassume Brother a and priests three that General Superior the to recommended he So region. Grande Rio the beyond foundation new a leading of capable were subjects his of none that judged and all, for more priests than were needed. He wanted to be rid of Mexico once and all my dreams.” of object the years “for as extolled Gaudet that project a – teachers lay priests inpastoralministry, threeBrothers,andthesuperior. The other Oblates were open to the Roma proposal, but the prefer Father Parisot had started a boys’ school the previous year with two in sent priests the of arrival the Ironically,after year one-half only 31 D s i p d e t u 30 But even Gaudet acknowledged that Brownsville had P s e i t i r o i r

d n a

e h t S p e c e r t

o f A t n e m n o d n a b 29 But the rest of the of rest the But - - - - -

Oblatio l 375 l Robert E. Wright Oblatio l 376 l Worldwide Section for a long time, I would consider them lost from the start.” Besides, he Besides, start.” the from lost them consider would I time, long a for community a from dismembered thus remain should subjects these if but beginning, the for least at point certain a to up feasible is subjects sent, prompting Gaudet to brazenly reply that “the way that you scatter be priests two only that ordering by Gaudet overruled apparently had Paris in AdministrationGeneral The Laredo. below immediately river up county next the include to bishop Texasthe by enlarged was trict new Vicar benamed ora Visitor besent. a that pleading earnestly Paris, to wrote inactivity.Several their about munity. Jolivet also insisted that they not take any initiative com without the in Terce and Prime praying not for and exercises spiritual their during calls ministry to responding for Fathers the Visitorscolded the recommended that it meet monthly. Gaudet and must have been council pleased Vicar’sthat the enlarged he Oblates, complaining the toward gesture compensatory a In “provisionally.” bursar Vicariate’sthe det Gau made even and Brownsville, in GrandeMission superior local exception, by Rio and, entire the of Vicar as both he But Gaudet Rule. reconfirmed the of observance general and zeal, spirit, good men’s the praised Jolivet Fr. arrived. finally Visitora And 1868. in Roma to from adequatelyvisitingthe200scatteredranches. sion. Their current insufficient numbers, they declared, prevented them in Paris only awaiting for some occurrence to finally dissolve their Mis Congregation,” apparently abandoned to themselves, with their leaders cle not amenable to development, in a sort of isolation in relation to the nent places in Mexico and Louisiana. They felt caught “in a promi narrow cir more in foundations accepting from them prevented had men the Oblates of the Rio Grande wrote that the continual lack of sufficient served inReynosaforsixmonths. Fr.Vignolle there. priest another send could bishop Mexican the until Reynosa, of parish priest-less once-again the himself by administer to France for more help. to directly wrote distances, great the by astounded Roma, in Oblates priests. On that point he was definitely correct. Almost immediately the two than more required mission new the in itself ministry the repeated, In response, two new priests were sent from France and assigned and France from sent were priests new two response, In In their joint report to their delegate at the General Chapter in 1867, dis that 1867, March in Roma to men sent finally Gaudet When 33 At the same time, however, Gaudet sent a priest 34 32 35 ------rnfre t te rwsil dsrc a e mnh ltr u t the to due later months few a district Brownsville the to transferred was as Roma at priests the of one allows.” When positon exceptional this much “as life community their followed Agualeguas in and there reinforce good of need ments. in really were they that and visit, the since received no help, in fact no communication, from had the Superior General they that complaining were subject and Vicar both visit, helpful and murmuring reappear among them. criticism of spirit a let to not them warned and permission, superior’s ivier, who had been first consultor for Gaudet and continued as such as continued and Gaudet for consultor first been had who ivier, Ol Fr. counsel. his into them take to failed and fluency, language of lack to due ministry little the did Mexicans, Anglo the over Americans preferred clearly done, had they that all in value little saw too he that felt men The one. previous the like much too be to out turned perior honorably handing over the work to others. Unfortunately, the new Su of possibility any anew to open very were mission Fr.Vandenberghe,superior, they RioGrande the sent 1874 in finally Council General the current ones were adequately staffed.until Given that mindset, when the districts mission new no accept to decided had everywhere, ies missionar of shortage a facing 1873, of Chapter Texas,in General the sition outside the Rio Grande territory. But, unbeknownst to the Oblates admirable as it was, would not prosper without adding a more solid po cil had come to agree with the Rio Grande Oblates that their mission, as thinking of the General Administration. By this time, the General Coun larity oftheircommunitylife. successive Oblate superiors for their apostolic dedication and the regu their by praised were they Roma,” of Trio Happy “The as lives later cohesive community until the first decade of the 1900s. Known in their and stable very a formed Brother one and priests two same the Roma In priests. two had City Grande Rio and district. Roma both Thereafter Roma the of portion eastern the of care take to 1880 in center mission Oblate separate a made was City Grande Rio 1874, in Brownsville of VicariateApostolic new the to named bishop the of insistence the At time. a at months for sometimes out, help to annually Roma to came Agualeguas at assistant Oblate the France, to Oblate another of recall The Rio Grande Oblates were not wrong in their fears about the about fears their in wrong not were Oblates Grande Rio The Oblates the that recognized Gaudet 1869, in Roma visiting Upon 37 39 36 Two years after this doubtfully 38 ------

Oblatio l 377 l Robert E. Wright Oblatio l 378 l Worldwide Section it was important to improve the ministry among the English-speaking the among ministry the improve to important was it glo congregation.” The advocates of the school argued, with , that the of benefit An the for Mexicans the of money the using unjust, and “useless was Brownsville in efforts school Parisot’s of support strong Vicars’the that protested also centers Agualeguas and Roma the ing that Vandenberghe almostneverconsultedhisappointedcounselors. wrote Clos 1881 In two Vicars. the by in confided been rarely had he had only been “a simple formality for titles a very long these time”; in other that words, 1877 in commented 1876, Vandenbergheuntil under fall ondeafears. to continued pleas Those Grande. Rio the along Laredo in ministered new bishop of the San a Antonio, friend by and former of colleague theirs who had offered being Pass Eagle and Antonio San in posts cept ac to Administration General the urged also They territory. mission vast own Texas South of their towns outside various in priests three or two of team a by missions extended of preaching the before had they as accept to ministry, regular their besides and, in population the creasing for chapels new build to continued They could. they best as pushing Vandenberghe tofindanotherCongregation. kept Fabre Fr. Thereafter found. be could replacements suitable until Grande Rio the along remain to Oblates the ask Rome had bishop the reconsider,Jesuits and the made bishop the by set conditions desirable the boys’ college. The schoolclosingwas carriedoutthatyear. Butun of administration the from themselves remove Oblates the that dered or he And knees. their on supper take Oblates four made Visitor the that opposition heated such provoked Grande that announcement Rio an Mission, the over taking about Jesuits the contacting was he that sion arrived to try to arrange its closure. He told the assembled Oblates lier inregardtotheOblateministryGalveston. strong similarities with Bishop Odin’s arguments a notes quarter-century ear one Here schools. Protestant to turn families Catholic the have also but council, town the on representation Catholic of lack total the direction of society, and that not providing a school would not only abet the in influential more were they since Brownsville, in “Americans” or Discouraged and yet resolute, the Rio Grande Oblates carried on on carried Oblates Grande Rio the resolute, yet and Discouraged Mis Grande Rio the visit second to the General 1877 Assistant In direct and ranches flung far the visiting with tasked Oblates The 43 41 42 40 ------fewer towns and ranches at even greater distances from each other.each from distances greater even at ranches and towns fewer with but Mexicans, poor very by mostly populated region, Grande Rio wards San Antonio. It was a territory similar in challenges to the Lower to interior the into miles hundred a and river the along miles hundred the a for extended that over Laredo above area vast take another district, Pass Eagle to them get to trying been had Oblates, the of friend a San Antonio, of bishop the history.above, Oblate noted in As opening nally ended this state of suspended death, and provided a new important ht a duld n ie bt h pronl iuto ol worsened. only situation personnel the but size, in doubled had that missions. Grande Rio the to benefit a than burden a of more first at San was arrangement new the Antonio, of post central key the than other cover.But, to territory interior large a with each Grande, Rio the of side Texasthe on centers mission out spread- very four and parish Antonio San urban the in be now would century. the of rest the for Mexico in from ministry Oblates the removing thus Agualeguas, of outpost the close to from theNortheastasamostlyIrish-Americanparish. mostly staffedSan Mary’s Antonio, in St. was two the between bridge real only the First Province, this Texasthat American of part remained years twenty the For characteristics. social in different very and apart, Oblate community! The two areas of the new province were 1600 miles principally in the cities of Lowell and Buffalo. Talk about a challenge to admirable Texas foundations with the prosperous ones in the Northeast, recom successfully and province, mended the formation of that province by combining the struggling but Oblate own its needing of point best parishinSan Antonio, theEnglish-languageSt. Mary’s. poor western area of his diocese, the bishop had to give the Oblates his bargain with the bishop. In return for the Oblates accepting the vast and along the Rio Grande, as work meritorious as that ministry was. So he drove the a hard to solely confined remained it as long as prosper not local Oblates had been arguing, that the Oblate mission in Texas would unlike the Lower Rio Grande country. Fr. Martinet saw firsthand, as the San railroad, to by connected Antonio being of advantage the have did But that is another story. Along the Rio Grande, Martinet decided Martinet Grande, story.Rio another the is Along that But the reached had States United the that said Martinet Furthermore, fi 1883, in Martinet, Fr. General, Assistant an of visit next The A n O p g n i n e – d n a C 47 d e u n i t n o They now had a mission territory mission a had now They S g g u r t l 45 e 46 The Oblates The 44 It - - -

Oblatio l 379 l Robert E. Wright Oblatio l 380 l Worldwide Section area stretching all the way from the Pecos River to Presidio in the Big the in Presidio to River Pecos the from way the all Mexican stretching area completely almost vast, the was That Texas.West Far less priest- temporarily into 1890 and 1885 between months three to one of Rio the Grande somehow managed along to send one or two Oblates priests for periodic tours the Antonio, San of bishop the friend their of health. ill to due 1890 before lost was arrival. his after soon with live to impossible as moved Oblate Another re promptly was one and decade, that Grande Rio Lower the to sent were Oblates new two only foundation, Pass Eagle the for sent districts were Grande Rio Lower the from Oblates veteran three Whereas istry. Between1890and1903nineofthese pioneersdied. onstrated remarkable longevity, were finally dying or retiring from min had arrived along the Rio Grande before 1880, most of whom had dem worsening clergy shortage was that the two generations of Oblates who extreme. also was noted, he situation, college The ruin.” to going are ranches and community,parish house, Brownsville the strengthen considerably not do I “If France: from Oblates arrived newly two of one destination different a to send to General Superior the of request the refused bluntly he that situation the about concerned them. of expected usually work the all ministries in that still vast district, and there were only two Brothers for the all for priests four only were there 1901 early especially By Brownsville. toll on a took place each at Oblates two least at with Grande mission centers. separate into made were country Grande Rio Lower the in Lomita La ing villages and ranches. In 1899 Del Rio in the Eagle Pass district and Oblate priests already there. overburdened the for task more one became school the of direction the but sent, were Brothers teaching Some Brownsville. in school boys’ the reopen to Parisot Fr authorized Martinet Fr. 1892 in visit return a in strategy, mission in not if personnel-wise worse, matters make To arrangement. provincial new the in them, receiving than rather funds, provided norelief. Grande. Rio the of country Bend h Ro rne bae as cmlie ta te wr losing were they that complained also Oblates Grande Rio The 52 Even minimally staffing the six centers along the Rio 51 What suffered were the visits to the outly 49 Pleas for help to Oblate authorities Oblate to help for Pleas 48 53 And yet, at the urgent pleading the at yet, And The Provincial up East was so was East up Provincial The 54 One reason for the for reason One 50 - - - -

ministries throughoutthesouthwesternUnitedStatesandbeyond. provincewould rapidly spread both geographically and in terms of varied Antonio. deepinto Mexico, and anew province was founded headquartered in San and seminarians were sent from Canada and Europe,next three a years new a major entryseminary was was madestarted in San Antonio,new priests majorchapter openedOblatein history Texasin beyond.and Within the dressedsituationthisFr.boldlyMartinet another as1883,asand in had ers are no longer in smaller cities with extensive rural territories, but territories, rural extensive with cities smaller in longer no are ers cent mission priority our that difference a make it Does residences? about our “mission centers,” originally designed as six or seven-person had agoodreligiouscommunity life. generally still they ranches, and villages outlying visiting absent often was Oblates two only of one where even staffed.And fully was place every that sure making than rather abandoned, and poor the among try minis their expand to order in small” “go to choose to continued they their existing posts. Even though they were often asking for more help, in numbers sufficient barely their of spite in districts underserved very or priest-less of needs the to responded again and time Oblates Grande for periods of up to a year and a half. It is truly impressive how the Rio place one in Oblate single a had circumstances special in times several usu other.the Fr.the Even Gaudet and center one of between distances great ally spite in true was This possible. if Brother a with priests, three priests and a Brother, in practice there were often only two Oblate of minimum a been have to seems exercises. “ideal” nity the Although commu for residence in Oblates numerous keeping always on phasis to Brownsville itself, missionary outreach clearly prevailed over an em regard in Gaudet of exception the with But, decision. personnel every into entered life community Oblate and outreach missionary both of priorities The Grande? Rio Texasthe along community apostolic late Some questions. Does this have anything to say to the U.S. Oblates Ob of years fifty these from drawn be might conclusions What ad finally Tatin, Fr. General, Assistant another of visit 1901 The 55 Thanks to these combined initiatives, the missions of that new new that of missions the initiatives, combined these to Thanks C S g n o r t n o L C s n o i s u R r u o s e

d n a c g n i Q s n o i t s e u

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Oblatio l 381 l Robert E. Wright Oblatio l 382 l Worldwide Section mission among the poor and abandoned. San Antonio eventually gave eventually San Antonio abandoned. and poor the among mission their to development and support necessary the give would that center by these Oblates that they needed a stronger position in a major regional in Oblatelife?Shoulditbe? among many younger Oblates, a more important factor than previously sometimes seen as meaning a larger residential community particularly community,for search personal this is experienced, seldom have they that community a for searching are today’s people in young that many true society U.S. is it If centers? urban larger much within rather are theirverygratefulheirs and Wetoday beyond. and Texasin community apostolic their strengthen community life. Eventually major interventions did finally brighten and Congregation, almost all the men persevered in their apostolic zeal and pointed out. In the face of so many challenges, outside of and within the Visitorscontinually eventual their indeed and Oblates Grande Rio the bolder moves,amoreadequateresponseiscalledfor. and changes for pleading repeatedly are subjects the all almost But when Oblates. local the among with deal to situations or personalities challenging any not were there that say to not is This before. as state same the in basically them leaving while religious, meticulous indeed religious, good urgebe to only them be to seemed it 1877, and 1868 confide in them. When the General Administration sent them Visitors in ministry,not the did in and actively share not did them, of most of ties local a Vicarpriori had mission Oblates the Grande share not did who Rio the years twenty-six For superiors. some by damaged actually was Mission Grande Rio entire the indeed and Brownsville in life munity lated regionofthatcountry. in Lusaka to support their admirable post ministry in the poorest and most iso a having of necessity the recognized soon Oblates the where Zambia, from learned be can lesson same the view, my In that. them Finally, the value of perseverance shines throughout this history, as Thirdly, it is saddening but also instructive to see how Oblate com realization the was history this from emerges that point second A responsables . Robert E.Wright, San Antonio, TX, US [email protected] i m o - - - Lettres auxcorrespondants d’Amérique,1851-1860 1849-1883 1851, GAC; translated in Bernard otherwise. ters cited in this essay were written in French; the translations are mine unless indicated chives (henceforth SWOHA), Oblate School of Theology, San Antonio. Most of the let Ar Historical Oblate Southwestern in transcripts GAC), (henceforth Correspondence Doyon, 181-185. April 1859, “Missions O.M.I.” 1 (1862), 492; Parisot to Fabre, 21 July 1866, GAC; and based upon Gaudet’s own description of his managerial role in Gaudet to Mazenod, 25 Founder the of Time Immaculate Mary of Oblates Missionary to San Antonio. sent were two the before just – many too one – Brownsville in priests eight were there Lower Rio Grande mission the previous year, nor Bro. Copeland. Yet he concluded that ton; he did not mention Fr. De Lustrac, who had been transferred to Galveston from the Galves from came who priests three only noted Doyon 37-38. 1899, Mary’sChurch, P.F.161; Roma sacramentalregisters,alongwiththoseinBrownsville,demonstrate otherwise. records,1853-1854. 36, HistoryBox,SWOHA. 1854-1855,” l’année de Compte-rendu Immaculée, Marie de Oblats Missionaires des sion territorywentallthewayuptoRoma,whichwasinadifferent county. mis original the that stating in erred 66, and 60 Doyon, Association. Historical State Online Texas of in counties Willacy,(one-half) Hidalgo, Brooks Cameron, Kenedy,and for sizes current the combining by calculated be also can County.This Cameron original the of out formed later counties the of sizes the together adding 288, 1915, Steck, tin, ing thisperiod,seeDoyon,35-57. “junior” or “high-school” aspirants to the priesthood. For the Oblates in Galveston dur 8 the from youth were “seminarians” the that and college, the of beginning the since criticism and meddling Odin’s constant Bishop of complained Fr. Baudre SWOHA), Box, History file, 1857” 12 11 10 9 8 7 6 5 4 3 2 1

Robert E. Robert Mazenod to Verdet, 2 September 1852, 10 January 1853, in Eugene de Mazenod, Aubert toGaudet, 20 April 1858,GAC. Doyon, 87-88. oo, 47;Mzndt adt 3 ue 1857, June 23 Gaudet, to Mazenod 74-76; Doyon, The time. whole the priests Oblate two had Roma if as wrote 69-70, Doyon, to Odin Verdet,Roma 69; Doyon, SWOHA; Box, History 1852, September 29 Congregation la sur statistique et historique “Notice in Texas,” du “Missions Z.T. 1850- Galveston Records, (“Oblates 1855 January 14 Mazenod, to Baudre In arrangementsNovemberMgr.“CopiedesMazenodMgr.Odin,”14et entre de Administration General 1850, March 18 Mazenod, de Bishop to Odin Bishop P , Milwaukee,Bruce,1956,32,butwithnomentionoftheBrothers. t o s i r a F u l e r o m ht:/w.sanieoghnbo/nieatce) b te Texas the by (http://www.tshaonline.org/handbook/online/articles), , O.M.I., , W t h g i r , Rome, Association for Oblate Studies and Research, 2010, 87, 2010, Research, and Studies Oblate for Association Rome, , , th History and Geography of Texas as Told in County Names grade on – at an age and preparatory level of those later called later those of level preparatory and age an at – on grade , The Reminiscences of a Texasa Missionary of Reminiscences The i m o , “Brownsville, Texas,” in Texas,”“Brownsville, , D n o y o , i m o , Vol.II: , , The Cavalry of Christ on the Rio Grande, The Oblates Outside France at the at France Outside Oblates The , Écrits Oblats Historical Dictionary of the of Dictionary Historical Écrits Oblats Écrits , 2,p.44-45,51. , San Antonio, St. San Antonio, , 2 p 160- p. 2, , Handbook , Aus ------

Oblatio l 383 l Robert E. Wright Oblatio l 384 l Worldwide Section 1860, and Sivy to [Fabre] 20 April 1861, “Missions O.M.I.” 1 (1862), 502-505, 517- 502-505, (1862), 1 O.M.I.” “Missions 1861, April 20 [Fabre] to Sivy and 1860, May] [ca. 1859, December 30 Mazenod to Sivy 1859, November 13 Mazenod to det GAC. 482-483, 479, 475, 1859, March (1862), 14 Mazenod, to Musquiz GAC; 1859], [early Mazenod to Odin 492-494; 1 O.M.I.” “Missions 1859, June I 1859, April 25 1858, September 1858, Archives, Rome. 30 January1866;GaudettoFabre 28February1866,GAC;Doyon81,111. priestless, totheOblates:Gaudet toFabre,14March1866,GAC. new diocese, would offer the six northernmost parishes of his diocese above Laredo, all a of creation the to due country Grande Rio Lower the included longer no diocese his 1863-1870 Bautismos, de 3 # see Doyon: in as November not 23, December was Agualeguas in began Gaye quests]; Fabre to Gaudet, 1 March 1865, GAC; Doyon, 101-102, 116-117. The date that self and later Rieux in Agualeguas]; Parisot to Fabre, 27 April 1865, GAC [bishop’s re O.M.I. 539, andvol.3(1864),50-51. Gaudet toFabre,26 April 1861,“MissionsO.M.I.”1(1862),534; pers at University of Notre Dame Archives) [henceforth CAA], History Box, SWOHA; Pa Orleans (New files of America Catholic Archives 1861, 2 April Rousselon, to det (the editor mistook this letter as addressed to the bishop of Monterey, California); Gau es Barker Texasof University Collection, History Texasat Austin; Reynosa Archives, 1861, March 21 to 1860 November 17 from entries 1868,” a 1850 Brownsville toCiudad Victoria as300miles. from distance the gave and it, in involved people Victoria,Ciudad the about including decision the of aspects various misinterpreted 95-96, Doyon, SWOHA. Box, History Correspondence, Ottawa 1860, December 19 Guigues, to Gaudet 533; 528-530, 519, , 43-50. 30 29 28 27 26 25 24 23 22 21 20 19 18 17 16 15 14 13 , vol.3(1864),73-75. Doyon, 79;Gaudet toRey, 17February1866,GAC. Doyon, 114-117; Jaffrès toFabre,29June1866, GAC. Gaudet toFabre,20 April 1866,16JulyGAC; Gaudet to Fabre 30 December 1865, Clos to Fabre 22 April 1865, Clos to [Rey?] him of [arrival GAC 1877, December 10 questionnaire,” au “Reponse Gaye, Clos toFabre,8June1864,GAC. O.M.I.” “Missions 1863, 30 April Fabre, to Gaudet Dubuis toOdin,29 April 1863,CAA files,SWOHA. (1862), 1 O.M.I.” “Missions 1863, 30 April 1862, March 15 Fabre, to Gaudet D 244-245 O.M.I.”, “Missions 1860, June 1 Monterrey, of Bishop to Mazenod Gaudet to Fabre, 12 March 1861, “Missions O.M.I.” 1 (1862), 523; “Bautismos 1859, October 10 Musquiz, to Mazenod December 24 Mazenod, to Gaudet and 1858, October 9 Mazenod, to Parisot Odin toMazenod[early1859],doc.33,GAC. 16 Oblates, Grande Rio to 28 Mazenod Gaudet, and to 1858, Mazenod August Registres des Conseils Généraux Mazenod toGaudet,28 August 1858, n o y o , 78,99-100,162. Écrits Oblats , Agualeguas. A year later the bishop of Monterrey,after of bishop the , Agualeguas. later Ayear ,

2, p.201,203. , vol. 1, 420 (6 October 1857), General House Écrits Oblats cis Oblats Écrits , 2,p.200. 3 (1864), 49-50; (1864), 3 D n o y o P 2 p 2920 Gau 229-230; p. 2, , t o s i r a D , 119 n.1. n o y o , Reminiscenc , 77,99. Missions Libro ------cariat de Texas,” 20 May 1868, Brownsville Register of Visitations,Register de Texas,”Doyon, Brownsville cariat SWOHA; 1868, May 20 du Vivisite de “Acte and 1868, May 3 Brownsville,” de Maisón la de visite de “Acte versity of Texas, Austin. April 1867,GAC. 185, 196. See Doyon’s GAC. summary and in the new all superior’s assessment – of his 1867 predecessor in January Doyon, 183- [Vandenberghe],30 to Clos 1867; January 1 Fabre, much of a resurrection theme at that point: “Texas would share in the life of a new a of life the province, in its in blood stream of men, money,share and works which would would circulate “Texasas far as point: that at theme resurrection a of much the newprovince;butalsoseeDoyon, 117. of houses the among included Agualeguas mistakenly 232, Visitationsledger.Doyon, ramental registers. Archdiocesan Archives. For the Irish-American Oblate clergy at St. Mary’s, see its sac 1883, January 6 Fabre, Sanfiles, Oblate 1884, March 1 McGrath, to Neraz Bishop and Antonio 226, no. to GAC Martinet See Fernando. San parish, Mexican had the bishop offeredthe since Antonio, San in Mary’s St. obtain to negotiate to had Martinet 1901, GAC. April 2 Pass,” Eagle Visite,de “Acte and 1901, March 29 Rio,” Del Visite,de “Acte ghe, 1875, 22 March 1876; “Missions O.M.I., 14 (1876), 47-50; 20 (1882), 5-9; Vandenber (quotation). 1876, SWOHA. register the see 1876, in consultor first as Malmartel of appointment the For SWOHA. notes, research Doyon 1881, February 6 Sardou, to Clos and GAC, 1877, January 18 questionnaire,” au see “Reponses Olivier,consultation, real of lack the For 210-223. 179-198, Doyon, in described well is riate minutes,11 September1869;Rieux,“Reponsesauquestionnaire” [1877],GAC. GAC. 187-188. Ephemerides 47 46 45 44 43 42 41 40 39 38 37 36 35 34 33 32 31 Doyon’s book, which closes with the Martinet visitation of 1883, sounds too sounds 1883, of visitation Martinet the with closes which book, Doyon’s Roma of 14-15 pp. between inserted copy 1883, June 8 Malmartel, to Martinet D Martinet, “Acte de Visite, Residence d’Eagle Pass,” 22 April 1892, GAC; Tatin, D Ibid., 212-222. D Texasthe of mission future the to regard in leadership the of “crisis” long The D Gaudet visitation, 25 June 1869, Roma Register of Visitations, SWOHA; Vica 1870, September 17 Fabre, to Gaudet GAC; 1870, February 25 Fabre, to Clos Vandenberghe, “Compte-rendu desmissionsdu Texas yduMexique,”31May1867,GAC. “Bautismos 1850-1868,” Reynosa Archives, Barker Texas History Center, Uni Rey,16-22 to Clos GAC; 1867, January 5 1866, October 16 Fabre, to Gaudet to Maurel 1866; December 31 Fabre, to Clos 1866; July 21 Fabre, to Parisot Gaudet toFabre,16July1866,GAC; n o y o n o y o n o y o n o y o , 226-233. Doyon’s otherwise excellent summary does not include how include not does summary excellent Doyon’sotherwise 226-233. , (Mexico); 90-94 , 206-209; 203-204, , , 138,211 n.37,232. , 70verso. Ephemerides iue o te Vicariate’s Meetings the of Minutes Minutes of the Vicariate’sthe of Minutes Meetings , 43, 43v, SWOHA (two new priests); Fr. Jolivet, Fr. priests); new (two 43v,SWOHA 43, , Minutes of the Vicariate’sMeetings the of Minutes D n o y o , 119 n.1. 1 December 10 , , 15 April 1876 15 April , , 27 June 27 , - - - - -

Oblatio l 385 l Robert E. Wright Oblatio l 386 l Worldwide Section 65, 71-74,SWOHA. Michel certification,2 April 1901;Closto Tatin, 4March1902–allinGAC. “Journal ofBigBendStudies”18(2006),28-43. 1890, GAC. September 3 1889, March 27 Martinet, to Parisot 1890; August 1890, July 1888, ber er, Rieux, Malmartel); carried onunderanincreasinglyheavyburdenwithverylittleoutsidehelp. portant exception of San Antonio. The Rio Grande missions, now even more extensive, im but solitary the with case, the be to out turn (233). not Grande…” did Rio That the 2, Montréal,MaisonProvinciale,1986,177-178,191. r u e s July 1901,GACno.301. priests mostprobablydidnotincludetheretired Vignolle (101). Visitation ledger, SWOHA. Rio Del January,1900, 23-26 visitation, of act Lefèbvre 189; 186, (1900), 38 O.M.I.” , dqaey o h nes f h mn n te iso, n yt the yet and mission, the missionaries persevered. and men the of needs the to adequately respond to failed have to seemed Administration General the and Vicars mission local the both decades two over for Unfortunately, moreareas.in marginalout-of-the-way missions or their support to regionorderthe in of stronger centers the civil of one in foundation The conditions. – monastic Oblates than also came to realize that it was important to have an Oblate rather – missionary under life religiouscommunity regularsupportive a maintained Oblates these that confirmed generally superiors Yetvisiting territories. assigned in needed was it orderrespondto originally their outside abandoned and poor the to when smaller” Grande “go Rio to the chose in typically Oblates missions the and Eugene, St. founder, the Oblate both practice actual in center, mission each in Brother a and that, while the ideal seems to have been to have at least three priests along the Texas-Mexico border between 1849 and 1903 demonstrates 55 54 53 52 51 50 49 48 i m o Tatinin Texas,Donat visitation 283-300; nos. GAC 1901, March-April Lefèbvre to Augier, 13 September 1901, GAC no. 291a; Valence to Lefèbvre, 9 four The Visitation100. Register,Brownsville 1901, 28 April Tatinvisitation, “Missions 1900, 1899-January December Liège, at Scholastics to Pescheur Visitation64- Register,Brownsville 1892, May Visitation,25 of Martinet Act 1894; December 24 Martinet, to Gaudet 1887; October 17 [Martinet], to Clos E. Robert Our Lady of Refuge Parish, Eagle Pass , Histoire des Missionaires Oblats de Marie Inmaculée: Essai de synthèse A b s t c a r t W : A review of the history of Oblate apostolic community t h g i r Minutes of the House Council, Brownsville, 1888-1930 , rnin Ceg i te rn-eo Ae, 1848-1892 Area, Trans-Pecos the in Clergy Transient (centennial booklet 1983), 9, 15 (Olivi , Novem L e , vol. v s a - - - - , misioneros. Ysinembargo, éstosperseveraron. responder adecuadamente a las necesidades de las misiones y de los locales de las misiones como la Administración General no supieron desgracia, durante más de dos décadas parece que tanto los Vicarios para apoyar sus misiones de las áreas marginales más remotas. Por región la de grandes más urbanos núcleos los de alguno en oblata fundación una con contar importante era que de cuenta dieron se condiciones misioneras – más que monásticas. Los Oblatos también y mantuvieran como apoyo regular un estilo de vida comunitaria en los obstante No superiores principio. que les visitaron al por lo general confirmaron asignados esta práctica ellos a territorios los de era necesario para responder a los pobres y más abandonados fuera cuando bajo” lo a “tirar optaronpor normalmente Grande, Rio de tanto el Fundador oblato, S. Eugenio práctica, la como en misión, los de centro cada Oblatos en hermano de un y las sacerdotes misiones tres con contar ser parece ideal el aunque que, demuestra 1903 y Oblata a lo largo de la frontera de Tejas-Méjico entre los años 1849 les missionnaires ontpersévéré. répondu avoir pourtant pas et mission, la dans hommes des semblent besoins aux correctement ne générale, l’Administration que Malheureusement, Vicairesles tant décades, locale deux mission de la plus de pendant routes. grandes des dehors en ou marginales, civils importants, afin de soutenir leurs missions en des régions plus centres des l’un dans oblate, fondation une d’avoir important qu’il était réaliser à venus sont en eux-mêmes Oblats Les que monastique. plutôt missionnaire style un avec soutienne, les qui régulière ont insisté pour que ces Oblats maintiennent une vie de communauté oblats Visiteurs les Cependant, d’origine. territoires leurs de hors abandonnés, aux et pauvres aux répondre de afin s’imposait, cela que les Oblats du Rio Grande, ont choisi de ‘réduire la voilure’ quand et un Frère dans chaque mission, dans la pratique, tant le Fondateur qui démontre que même si l’idéal ait été d’avoir au moins trois Pères entre 1849 et 1903, le long de la frontière entre le Texas et le Mexique, S R o i r a m u é s é m u : Un survol de l’histoire de la communauté apostolique, : Una revisión de la historia de la comunidad apostólica

Oblatio l 387 l Robert E. Wright

O and membersoftheOST facultyinexploringthree questions: Oblates honorary Oblates, Texas,some of groups associate lay the of leaders the wereby participants joined the morning the In phases. two before the opening of the international section in Rome, and unfolded in America. on the charism in this way would enrich every Oblate ministry in North gained insights the that aretoday.was they lived hope as Our charism the of differentexpressions on light throw to as so made was speakers tries that we have engaged in since the time of St Eugene, our choice of lenges. While acknowledging with admiration all the traditional minis chal different to response in charism the expressingwere who people on focused we context, in charism the on was focus the As superiors. collaboration in with, and at done the suggestion wereof the participants participating provincial the to invitations The formation. of stages North American Congress 2. 1. The congress, hosted at Oblate School of Theology, started the day o cud h wdr aeoin aiy f aaa n the and Canada of family Mazenodian wider the could How ies anacademicactivity? What should be the directions to pursue in making Oblate stud charism United States grow in and deepen their connection to the Oblate bae rvne o Lcme Nte ae u a ad the and United States, made up Cap of Oblates, laity du and men from Dame the three Notre the Lacombe, of from provinces participants Oblate 40 had Congress American North ur June 30–July3,2015 Local Section

Oblatio

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Oblatio l 389 l Local Section Oblatio l 390 l Local Section made a difference to them and to others they have shared it with. This with. sharedit have they others to and them differenceto a made and lives their touched has charism the how of experiences and stories associates, and friends celebrated our Mazenodian charism by sharing, lay Oblates, Fiesta.” “Charism a for area the of Family Mazenodian producing fruit. doned – and our search for creative ways aban to “lead all to act most like human the to dedication and for love our was presentation each text oftheirunits. con the in charism the saw they how described Lacombe and Cap, du presentations. One evening the leadership of the Provinces of USA, ND groupsdiscussion the in the on after touched facets other many among centers, mission ministry, parish inter-ethnic/urban houses, formation religious dialogue, the corporate world of business, vocation direction, inter- and ecumenism arts, evangelizers, as Brothers the fund-raising, Canada, Hispanic ministry, Justice Peace and the Integrity of Creation, tertiary education in Ottawa and San Antonio, the Aboriginal People of periphery, the to outreach immigration, ministry,border Mexico-USA a of Context the in wereto From Charism we transported North America.” then Changing Rapidly Oblate “The with: framework the set Councilor,today.Regional Warrencharism Brown,our of faces many written textsthatwereceivedthe are beingpublishedbelow.of majority The auditors. internet other by joined – congress the of branch American North own our had we thereafter afternoon Each congressinternational internet. the by join to morning next the 6:30 at supper. for our charism, and this marvelous day concluded with a simple festive thanksgiving and celebration of service unforgettableprayer an to led All the participants agreed that the golden thread that ran through the of presentations the to listened we as spell-bound were We gathered participants congress the beginning, this by Empowered the of members other many by joined were we afternoon the In alreadyare and enriching were discussion and presentations The 3. assist inthiseffort? Theology) of School Oblate and Paul St. of (University region the in learning higher of institutes Oblate two the might How - - something ofthisasyouread thepresentations whichfollow. experience also you May tangible. was adventure missionary tinuing charism. The challenge and excitement of being a part of Eugene’s con them tobecomesaints.” help must finally,we and, Christians, like then and all, of first beings, e ee ild ih sne f w a tee xrsin o our of expressions these at awe of sense a with filled were We Frank Santucci, i m o , andFernandoVelazquez, i m o -

Oblatio l 391 l Local Section

I of life in today’s context and offer some personal observations in light in observations personal some offer today’sand in context life of way missionary our and charism Oblate the for opportunities possible challenges that the current situation poses, I would like to suggest some diminishment? Awarethe in of continues population Oblate the where time has grown same increasingly more affluent and the technologically advanced yet at and population of terms in considerably grown has that region geographical a for today charism Oblate our of context the is what But, flourish. to others many helped they and churches, local many established they Church; local the established had Oblates the from the east to the west. It is not unusual in our Canada-US region that and south, the and north the in points furthest the from mission the in needs to respond to Church the of call the heard missionaries Oblate States. United the and Canada in located was Congregation the in lates the US, so much so that by and the 1960s, the greatest concentration of Ob Canada throughout expanded and grown has mission Oblate the out the benefit of a Gospel witnessing presence. From those early days, Catholic immigrants, but also a region where native peoples lived with first Oblates in Canada came to answer the These needs of charism. a Oblate growing region the of of nature missionary the of sign a Europe: even and France of outside missionaries the send to responses sequent Bishop Bourget of Montreal. This decision was the first of several sub THE OBLATE CHARISMIN North America in 1841 in response to a plea for missionaries by missionaries for plea a to response in 1841 in America North to missionaries Oblate first the sent Mazenod de Eugene Bishop n a daring move for such a young and small , respond andexpressthecharisminthiscontext.(F. Santucci) to associates lay and Oblates leading in vision their and personnel, of number decreasing the change, demographic the is context The CHANGING NORTH W n e r r a

A. B THE CONTEXT n w o r AMERICA , i m o OF

A RAPIDLY

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Oblatio l 393 l Warren A. Brown Oblatio l 394 l Local Section Canada-US. of Region the for Councilor General as contacts and experience my of launched, but rather it has taken time to adjust to a new working style, working new a to adjust to time taken has it rather but launched, were provinces new the when dates the on completion final their reach North America. Understandably, these processes of restructuring did not was to better adapt the Oblates and their charism to the mission today restructuring in this for purpose underlying The discussions. structuring re Canadian the throughout involved was leadership province’s that provinces, Canadian other the mergerwith the in join not did province Though Assumption 2005. in Cap du Notre-Dame and 2003 in combe La OMI 1999, in Province US dates: following the on launched were region the in community.provinces and new mission Three Oblate the gone through processes of discernment and restructuring so as to renew transparency intheprocessthroughcommunication. our collaborators; this can only be possible if there is and accountability Oblates and the all process, this in involve, to us enjoins He Oblates! truly be to people; their of lives the in present be to times; all at sible acces be themselves make to simplicity; of life the espouse to Region of the Holy Spirit in many ways. He calls on Oblates of the Canada-US lates to keep the hope alive because he notices a very strong movement Ob enjoins General Superior The today?” do to us calling Church the as OMI in North America?” “Where is God calling us to be?” “What is the reality of North America today?” “What is the Lord calling us to do is “What are: moment this at Oblate every of heart the from depart not charism today, one might say that the fundamental questions that should Oblate the on reflection his regarding region Oblate another to Lougen 1987 Total forCanadaandUSRegions 2000 Total forCanadaandUSregions In recent years the respective Oblate provinces in the region have region the in provinces Oblate respective the years recent In Louis General Superior the by spoken words the Paraphrasing 2015 Total ofCanada-USRegion 2010 Total ofCanada-USRegion Oblates inCanada-USRegion 1562 1191 649 753 Fr. Bro. 314 103 125 211 Sc. 49 10 12 41 1925 1443 Tot. 713 892 - - - - aiona Kna n Zmi cniu t dvlp outy through robustly develop to continue Zambia and Kenya California, Baja in extra ad missions the membership; entire the involving orities) pri statements, mission consultations, congresses, assemblies, (e.g., discernment of processes through Provinces the within emerging are strategies mission new shape: taking is context new a in charism the living and strong remains commitment mission the Overall goods. ral tempo and personnel in resources of diminishment ongoing the with emerge identities new their see to begun provinces formed newly the and ministries, and develop new mission strategies. Only recently have familiarize members and leadership on the former provinces’ personnel n mirn pplto o 68 ilo o aon 2 pret f the of percent 20 around or million 6.8 of population immigrant an Polish immigrants of recent memory. Canadian statistics for 2013 show grant groups who came from Europe, Mexico and Canada including the The early Oblate missionaries in the region worked with various immi and Africa. from Asia also and Latin America from North America, to secular society. the and immigrants charism: Oblate our to relate they as particular in them of two ever.mention than me let groups, pluralistic these numerous Among more are peripheries, society’s on live who those Church, the and society the by marginalized and poor the since pluralism, such in needed is and suited is community and mission of charism Oblate the believe I million. 35.7 2015: in million, 30.77 2000: in Canada: of population the and million; 320 2015: in million, 282.5 2000: popula in tion US the grow: to continues countries both in population The so. more even today but case, the together.come been always has This has languages and cultures peoples, of diversity great a which in ety soci pluralistic a is States, United the and Canada ones. in apparent America, North more the of some are below here discuss will I those charism. Oblate the of vitality the indicate all times the of signs the to respond best to respond how to current missionary needs and on the creative attempts to search continual the poor, the to mission to commitment the abound, questions and clear not is way the While context. present the in charism the living of part essential an becoming is community tolic the mentoring of the “mother” Provinces; mission in and through apos One of the realities today is the large number of immigrants coming America; North in charism Oblate the impact realities Several ------

Oblatio l 395 l Warren A. Brown Oblatio l 396 l Local Section out to them, as is being done, for example, at our shrines of Our Lady Our of shrines our at example, for done, being is as them, to out reach to try and groups immigrant these out search to continue to need will Werights. and resources without been, always have they as day, to society our in abandoned and poor the are groups immigrant These them. welcome to sought have Oblates and significant is community ministry these of several In reserves. native and try in North America is found in ethnic neighborhoods or 13 percent of the population. Today most of the Oblate parish minis US, the in living immigrants million 41.3 around were there show riod Canadian population. Statistics on US immigration in the same time pe Pope Francis’ message of inclusivity and concern for all those people those all for concern and inclusivity of Francis’message Pope society.affluent an in quo status the challenge to many for difficult is It Jesus. of teachings Gospel the of challenge and richness the to than rather causes political certain to is allegiance primary whose Catholics lation, yet the polarization of thought in the US has created a number of ing church attendance numbers because of the growing Hispanic popu grow be may there US the In challenge. missionary a provides groups secularized these with working activities; Church in participate who the traditional Catholic groups who identify themselves as Catholic and among people of number decreasing the in reflected is secularization this too, Canada, In devotions. popular and faith their practice and lic jority than with the Hispanic or minority groups who are mainly Catho the US is more with the secularized and individualistic white Anglo ma me that he thinks the greatest missionary challenge for Oblates today in for our Oblate charism. One US Oblate now a missionary overseas told lenges to the Gospel message in general and can offer us new challenges oping trendsintheChurchandsociety. tion studies which are helpful for a better understanding of these devel missiology and family counselling and more recently in conflict resolu istry. Saint Paul University in Ottawa has a long history of programs in min prison of area the in recently most even communities, immigrant ministry,for Catholics lay train the among especially serve can they so at Saint Paul University and Oblate School of Theology, have sought to Vancouver, to name a few. Lay ministry studies in Oblate parishes, and and TorontoBuffalo, in communities apostolic Oblate the through or in Cap du Notre-Dame and Belleville in Snows the of The secularity and consumerism of North American life pose chal centers the immigrant the centers , downtown areas Trois-Rivières, ------sity and its outreach to Canadian university students has seen positive seen has students university Canadian to outreach its and sity an oasisforprayer, renewalandcontemplation. seeking are who people help region the in prayer of houses and houses today’sretreat of shrines, noise Oblate and world, intrusions busyness, secularism, the of context the in Gospel the of mission the in engaged nally, placing St. Eugene’s emphasis upon prayer and renewal for those Fi excluded. are who those and poor the to Gospel the bring to strive Evangelii Gaudium on the margins and peripheries as expressed in his apostolic exhortation Oblates in the region are working with youth in congresses, preparing congresses, in youth with working are region the in Oblates Many experience. mission a in vocation religious a in interest realize been a good way to connect with the young people: perhaps they might has and ministry Oblate traditional a is youth with Ministry roundings. sur local their from away them take would which vocation missionary religious a to committing in interested are who men young, so not and over the years with some result, but it is assiduously a challenge worked today to have find young, Vocationdirectors Mexico. with border the along south the in and people Inuit the with North the in working lates northern and southern peripheries where before we had many more Ob the at notably this, of because suffered have missions important our of limits the possibilities for the Oblates to do mission in the region. Some the region. in Oblates the all to resources as serve crea and ways in missionary Catholics tive contemporary of needs the to out reach to sought have region the in education higher of in involved School Oblates the Oblate Theology and University Paul Saint at but done, be to much still is There secularism. of challenges the feel who those of desire a answer to tries into training entry theological recent African-American school’s the and program Missions ACTS the of promotion program, society. At Oblate School of Theology, developments in the spirituality offers a response in the spirit of the Oblate charism to Innovation poverty in today’sSocial of School announced recently school’s The highly. commended be to are efforts these society; contemporary the of needs charism and Catholic theological and pastoral studies which address the Oblate the of values the between connection a find to trying in results h sact o Olt vctos s uey mjr atr which factor major a surely is vocations Oblate of scarcity The Univer Paul Saint at years recent in programs of expansion The finds a strong backing in our Oblate charism as we - - - - -

Oblatio l 397 l Warren A. Brown Oblatio l 398 l Local Section pression of the charism of St. Eugene has grown and developed over developed and grown has Eugene St. of charism the of pression necessarily involves the collaboration of Oblate lay associates. This ex the futureyears. of sharing in our Oblate mission and hopefully will continue to do so in fruit the borne have people young with being of ways These teachers. and students with schools in forms; many in poor the to assistance and projects solidarity outside; as well as Region the within both trips ary mission charism; Oblate the in formation for meetings weekly same; the to Encounters YouthOblate the and Days YouthWorld for nation; he said that what most attracted him to the priesthood and spe and priesthood the to him attracted most what that said he nation; ordinandi spirit. It was interesting to read the remarks given by one of our newest apostolic community is one which exudes a certain joy and community awakening. Rather than a disparate group of strong one-man shows, the re- is charism Oblate the of aspect this that sign a is locale, particular a in evangelization of mission common a for work they as together live Oblates which in centers, mission towards provinces American North connected in “district communities”. The renewed synergy in the Oblate in large numbers, though they were officially and sometimes tenuously lates also, in the name of the mission, had begun to live apart and alone ten in the name of freedom and individual rights. Unfortunately the Ob of all structures, community and family of breakdown the see we and individualistic and scattered more increasingly becomes that one is US the and Canada in society civil our contrast, By mission. common a in vision for his missionary society: Oblates should Eugene’slive and St. work together of component essential an always was This life. munity their ownreality. within spirit community the living of form some to and prayer of life a they do so on their own initiatives. They times have committed themselves to other or Oblates the with sometimes region, the across stances circum of diversity a in abandoned and poor the to service in actively participate to ways found have women and men These dedication. and enthusiasm with Eugene Saint of zeal missionary the and charism late Ob the embraced have laypersons Many province. particular the upon depending ways of variety amazing an in Region the throughout time One important aspect of our Oblate charism is the focus on com on focus the is charism Oblate our of aspect important One Region our of context present the in charism Oblate the Living in the region in an article written on the occasion of his ordi ------Christian lifeisthefirstandirreplaceableformofmission…” experience than in in doctrine, and in teachers, life and action than in in theories. The witness of than a witnesses in trust more put today ple II’sPaul John St. from quoted Chapter General Oblate 1992 the corners. As street the on people to relate can people look to those ministers who have the smell of the sheep and who active. This is exactly what Pope Francis has been quoted as saying; the be to youth the engaging and families visiting people, the to close and met in his local parish in Mississauga because they were down-to-earth cifically to the Oblates was hisexperience of the Oblate community he and runthemaquiladora factoriesalong theUS-Mexicoborder. built have who those also and industries extraction the and mining of area the in Latin America in communities indigenous poor the versely ad affected have policies whose America North in based those cially the work of justice in relation with the international corporations, espe America have been active in the corporate responsibility movement and within the world creation conversation as well. For of many years Oblates in integrity North and peace justice, for charism Oblate the places York,New in Nations United the at members VIVATNGO of as an International, Oblates the of presence The disenfranchised. the of life the better to helped has organizing community in involved been have North throughout Oblates respective the in alive charism who America 1 the with reconciliation and process the Reconciliation Truthin and years recent in especially active been have Canada in Oblates US. the and Canada both in active very now is which Congregation Oblate the of ministry Creation of Integrity and Peace Justice, present the for impetus gave George, Cardinal Francis late the Region, our from Oblate an that ting immigrants, and thepoorabandonedbysociety. Perhapsitwasfit peoples, native of rights the for North America in arrival their of ning begin the from disenfranchised the helped have missionaries Oblate serve, they people the to close Be being history.of Oblates’ charism the long of cause a had has rights human basic their and seek abandoned them and poor help the to voice a give to and justice of on behalf Oblates the of ministry The Rights. of Bill countries’ subsequent their and Carta Magna the of aware well are States United the and ada As has been mentioned, those living in democracies such as Can as such democracies in living those mentioned, been has As st Nations peoples over the schools in reserves. The Oblate The reserves. in schools the over peoples Nations Redemptoris missio Redemptoris (42): “Peo (42): ------

Oblatio l 399 l Warren A. Brown Oblatio l 400 l Local Section Oblate presence in many foreign countries: Argentina, Bolivia, Brazil, countries: Bolivia, Argentina,foreign many in presence Oblate building and/or missions establishing for responsible were and gentes ad missionaries daring of charism this inherited US the and Canada of Oblates the history their In evangelization. in help of be could Oblates responsibility to respond to the needs of the Church in places where the from States a United of Eugene’sawareness St. growing of sign a the was Europe and France later and Canada to Oblates of sending The Eugene. St. of time the from charism Oblate our in element important an been always has which extra ad mission the to commitment gion’s whether Oblates or other religious or diocesan priests, and better equip better and priests, diocesan or religious other or Oblates whether oped orientation programs to help welcome these foreign missionaries, ies at Saint Paul University and Oblate School of Theology have devel immigrant communities in our midst. Our two institutes of higher stud mission here in North Oblate America to our become more responsive for especially to instrumental become have Others border. US-Mexico the along extreme southern the and Canada in Quebec and Nunavut of to grow and need more missionaries, especially in the far North regions are helping in the missionaries traditional missionary fields Oblate of the region these which continue of Many here. Oblates the of outreach missionary the in contribution their share to Latin America and Africa Europe, North from Ob to coming Asia, missionaries America foreign late of arrival the with embraced and experienced is America North witnesses ofJesus’ loveand mercyinmanyplacesaroundtheworld. credible be could who those for need North a exists still there America in today mission and charism Oblate our in and world, post-colonial and post-conciliar and VaticanII of light in today activity for missionary vision renewed a have We exists. still gentes ad missionaries need for the Today world. the around missions Oblate the with partners full-fledged been have who MAMI to and associates lay Oblate our to in these Oblate units or in others. This missionary spirit has also spread from Canada and the US who presently are serving in a foreign mission in Zambia, Kenya and Baja California. There are 97 Oblates originating Greenland, still today and Sweden, Indonesia Turkmenistan,Tahiti,Bangladesh, Denmark, Norway, Japan, China, Africa, South Lesotho, Peru, Haiti, Laos, Philippines, Guatemala, Mexico, Paraguay, Chile, In recent years, the missionary ad extra charism of the Oblates in Oblates the of charism extra ad missionary the years, recent In Re the in seen is today charism Oblate the of Finally,context the - - - - the first Missionary Oblates of Mary Immaculate began missioning in missioning began Immaculate Mary of Oblates Missionary first the since ever innovation adaptability,and flexibility,by creativity terized new poorandthemostabandoned. the of service the at mission and life Oblate of experience cultural and presence within the local Oblate communities to foment a rich spiritual missionary new this unite to how learning are members the and region the of leadership Oblate Eugene. St. Founder, the of time the to back goes that charism Oblate the of part a is spirit welcoming and pitality hos This region. this in Gospel the of ministers effective be to them grow andtoadapttheneedsofChurchinourtime. sionary endeavor, we can continue to see the Oblate charism continue to the ever vital and present spirit of St. Eugene leading us in a daring mis resources that Oblates in the region have developed over the years. With the with and collaborators lay our with unison in part, our do to tempt at we Today infrastructure. necessary the all with cities and villages outposts, establish to helping frontiers the on society served and cated lo were they which in context the to charism the adapted missionaries intrepid Grande Rio the to Canada of North Far the From lands. these The Oblate charism in North America since 1841 has been charac General CouncilorforCanada-US Warren A. Brown, Rome, Italy i m o - - - - -

Oblatio l 401 l Warren A. Brown

I individual and organizational development. Together they constitute a constitute Togetherthey development. organizational and individual of model comprehensive a within values measure and that identify helps technology a offers Technology Values California. Cruz, Santa with association ing to adaptnewplacesandcircumstances. namic reality that evolves throughout its historical journey and is called dy a is charism missionary our that fact the highlight to wants simply Oblate missionarycharism. became a challenging involvement in a rather unlikely expression of the eventually colleague long-time a to favor a as out started sonnel. What per management senior and officers executive chief for development leadership at primarily aimed process value-based a of shape the took San in corporations oriented service outreach Antonio. with This reach home countriestoservingfaithcommunitiesintheUnitedStates. their in ministering from transition they as acculturation of challenges Africa, Asia, and Latin America. It is intended to help them navigate the a program for young priests coming to minister in the United States from Oblate School of Theology. The IPI, as the internship became known, is Rolheiser to help out with an International Priest Internship underway at mentsurgery. Afterrecovering from the surgery wasI asked byFr. Ron In 2005 I left Zambia and came to San Antonio for knee replace knee for Antonio San to came and Zambia left I 2005 years. In past the over in involved been have I that world corporate the to outreach missionary a on you with share to asked been have My new sideline missionary outreach resulted from a long-stand a from resulted outreach missionary sideline new My paper, my of title The With time, I also found myself pursuing a side-line missionary out THE OBLATE CHARISM: M y S y r o t : H w o aus Technology,Values R

s i h t a n o M The Oblate Charism: a Work in Progress, Workin a Charism: Oblate The l d N.C y r a n o i s s i n a n g i r a A WORK INPOGRESS O

a e r t u cnutn fr bsd in based firm consulting a , i m o c

h C e m a A t u o b - - - - -

Oblatio l 403 l Ronald N. Carignan Oblatio l 404 l Local Section who was in Rome developing a value based discernment and devel and discernment based value a developing Rome in was who the Congregation. Brazil and Fr. Leo Paul Nobert from Canada, then Treasurer General of was put together that included two other Oblates, Fr. Jim Sullivan from asked me to develop a program for newly appointed provincials. A team Congregation, the of Vicarthen General George,Fr. Francis Province, leadership growth. helpful information-retrieval system for various aspects of personal and helping thempursueone,two, orallthreeofthefollowingprocesses. Hall whowasthenbed-ridden wasskypedinforthesessions. and consultants participated in the sessions from time to time and Brian employees Other servicing. loan accompanying the and housing built factory for providing SACU of subsidiary a CUFBL, of CEO the was Jeffreplace to contender CEO. top as the Faber gan, Steve time, the At Henni Steven and SACU, of Faber,JeffCEO were sessions cernment also held two off site retreats at a nearby ranch. At the center of the dis at OST for a full day every month over a period of a year and a half. We San in livingrepresent was VTI since Antonio. WeHall Morell in met help in facilitating a CEO leadership succession process, he asked me to and religiousgroupsthroughouttheworld. Tonna over the ensuing years carrying out value work with corporations Benjamin and Hall Brian with association my continue did day.I this to form some in continues and School Charm Oblate the dubbed soon Oblate Leadership Enrichment Program for Provincials (OLEP). It was first the facilitated we 1978, December In design. program our in them integrated and materials value the of some translated and Weadapted Tonna.Benjamin and Hall Brian with time spent we preparation, our of part mission. As Church’sglobal to dedicated service and Rome in documentation located a Sedos, of Director the time the at was who Malta from sociologist priest a TonnaBenjamin with process opment 2. 1. in corporations of number a with involved been have I then Since for Hall Brian approached Union Credit Antonio San the When Francis George introduced me to Dr. Brian Hall, an Anglican priest In 1978, at the end of my second term as Provincial of the Western as awhole; Do a values assessment of the leadership and /or the corporation Develop avalue language forthemembersof corporation; - - - ra Hl ad te Vle Tcnlg cnutns nldn Elva including consultants Technology Values other and Hall Brian world was with the San Antonio Credit Union. I worked as a team with eot. aus seset n Srtgc nlss ouet were Documents Analysis Strategic and Assessment Values reports. generated computer of number a of help the with briefed were all and teers. Individual value profiles as well as group profiles were produced of group a and Committee Supervisory the Directors, Associate Volun of Board the Volunteersinclude SACU Volunteers. SACU The the to and managers senior hundred one some to Team, Leadership his and The SACU. for analysis tegic when workingwithvalues. helpful are that instruments three available Valuesmakes Technology the values at work within us or the groups with which we live and work. valuesare tacit. our of that many lies in Weall aware of always are not difficulty The development. integrated seeking groups and individuals The namingandassessmentofvaluesatSACU SACU the with CEO SteveHenniganandtheseniormanagers. on worked we outcomes the of some are These sia. Indone in Understanding Global for Institute Bali the and Associates theran pastor from California; Tony Lu and Linda Dunkel, a from Interactive Hall, Rod ValuesTechnology;of CEO the Hall, De Castaneda In 2013, VT was contracted to do a values assessment and a stra a and assessment values a do to contracted was VT 2013, In 3. 2. 1. The naming and assessment of values are important challenges for corporate the to out reaching in involvement sustained most My 3. an individualorofagroup. of values the surface AValueshelps computerized that Survey An interpretive continuum visualizedasa Values Map, A Listof125values with their standarddefinitions, them inalongtermplanninganddevelopmentprocess. other times, as in the At case results. of the SACU, on this involved participants accompanying development the briefing and ValuesSurvey value-based a VT the discern administering involved mainly this trajectory.times At corporation the Help O t u c s e m o : S e m o E F F e c VT ValuesVT Survey s t

o f

s i h t M y r a n o i s s i was given to the CEO the to given was O a e r t u c h - - - -

Oblatio l 405 l Ronald N. Carignan Oblatio l 406 l Local Section with their standard definitions developed by Brian Hall and his associ his and Hall Brian by developed definitions standard their with values 125 of list the using by facilitated be can task This group. a of members the among communication improve greatly can language ue the ability to name things in a shared and constant way. Adopting a val things by categorizing and naming them. Good communication requires The learningofavaluelanguageatSACU a during participants week-long sessionattheOST the Whitley Center. with processed and Hall Elva by prepared discovered that the charter for federal credit unions was established by established was unions credit federal for charter the that discovered was It understood. better and rediscovered was Union Credit Federal a The re-appropriation ofthesocialpurposeafederal credit union global justice. templation, justice/social order, accountability/ethics, human rights and con search/meaning/hope, compassion, generosity/ service/vocation, life and financial services were explored, values such as human dignity,economic to related values social key SACU, with working In stood. under better are language value common a utilizing Reports cerned. dis readily more be can alignment value and enhanced is munication holds fourbasicassumptionsconcerningthenatureofvalues: VT languages. most in expressions equivalent have view.our They world shape that meaning of clusters form They live. we which within institutions various the in also but individuals as lives our in only not ates over many years of research and validation. These 125 values exist As we worked through the Value Assessment, the true purpose of purpose Valuetrue the the through Assessment, worked we As Once a group becomes versed in the use of a value language, com 4. 3. 2. 1. order humans We chaos. of ordering the is creation Knowledge images andtheouterworldofbehaviorsrelationships. and and thoughts of world inner the between individuals mediators Valuesare by focused is groups; energy way the are Values Values aregiftsoftheSpiritat theserviceoflife; we makeandtheactionstake; decisions the choose, we priorities the in manifested are These lives. our to significance give and shape that Valuesideals are ------prospective membersforcreditunions. of individuals of modest means.” This amendment extended the pool of needs credit provident and productive the serve to effort cooperative a in the following way: “The American credit union movement began by Act Union Credit Federal the amended Congress the 1998, In credit.” cooperative of system national a through purposes provident for means credit small of people to available more make “To part: in read Act The legislation. Deal New the of part as Roosevelt Franklin by signed the seventy-third Congress of the United States on January 3, 1934 and ie mre a ssanblt i fnnil atr, ua dgiy in dignity human matters, financial in sustainability as emerged line triple-bottom- SACU’s decisions. important making of process the in line. A corporation’s triple-bottom-line refers to its priority value filters Board of Directors in reviewing and updating the SACU triple-bottom- Working onvaluealignment need. they services and advice the access to able are employees the all and SACU of member corporate a as Carolinas Dos welcomed CEO, the homes and cars they purchased without proper advice. Steve Hennigan, for payments credit with head their over in are Many cards. credit with trouble in are Most accounts. bank have means.’not est do Employees mod of ‘individuals staffedby factory guayaberas a Carolinas, Dos to personnel SACU other and CEO the by in visit personal recent a is case point A performance. and how know financial their enhance help them and them with dialogue to order in businesses struggling to out needs. financial their handle them help can that services and information with them to out reach means’and modest of ‘individuals these identify to purpose when developing financial chartered programs, policies and the processes. They need with congruent be to challenged are Directors of Board the and Team Leadership ladder SACU the The capacity.on financial rungs of bottom the at are who society in those to refers in means’ ‘modest today’seconomy. of means’modest of ‘individuals that doubt no is There meaning the out flesh to committee hoc ad an Early on, work was done with the CEO Leadership Team and the Teamand Leadership CEO the with done was work on, Early reaching been have committee hoc ad an and CEO the Recently established CEO the Directors, of Board WorkingSACU the with -

Oblatio l 407 l Ronald N. Carignan Oblatio l 408 l Local Section and funds. volunteers for drive annual UNICEF the in participation % 100 reach continually employees The needs. these address to seeking groups of activities the in participate to time working of amount certain a given community.the of members are vulnerable They most the of needs the on informed well be to encouraged are Employees observable. is tivity sensi human of level high organization.A the throughout procedures orientation. These three values actually influence attitudes, policies and dealing with employees and members, and service to society as its main segregation of Americans along class lines. class along Americans of segregation that is One times. the of signs emerging as seen be can and inequality economic exclusion andinequality. Suchaneconomykills.” of economy an not’to shall ‘thou say to have also “…we that clearly exhortation apostolic his of In measures wellbeing. other many affects poor and rich between gap growing this how sees He right. political the of chagrin the to much subject the on extensively written and talked underway.has shift Francis the Pope of consequences the and extent the understand always not do they but phenomenon, this of aware very are members family and parishioners in inequality economic of growth unprecedented an seen Our America. star compensation,andreturnsonhighereducation. super de-unionization, advances, technological globalization, as such factors social explore to continue to need we better them understand increased this in detect. play to Toeasy not are decades four or three past the over inequality at forces The society. of rest the for worse or stagnation ongoing in and population the of top very the at affluence the of that is tion most obvious signs of the times for SACU as a financial service institu the of One triple-bottom-line. Union’sand Credit purpose the stated to reference in done be to is times the of signs the of reading discerned a leadership, SACU the For context. corporate the clarifying or ronment Reading ofthesignstimesatSACU Most serious observers do not doubt that the past 40 years have years 40 past the that doubt not do observers serious Most In corporate planning this is often referred to as scanning the envi Several significant social consequences flow from this excessive this from flow consequences social significant Several

economic inequality is being accompanied by accompanied being is inequality economic growing economic inequality economic growing Evangelii Gaudium, Evangelii More and more families more and More resulting in increasing in resulting

a growing a he states he - - - - n opruiy a bten or is n wl-f kids. lines are being experienced well-off in many cities and in kids poor between gap opportunity ing raising childreninincreasinglyseparateandunequalworlds.” means that rich Americans and poor Americans are living, learning, and schools and neighborhood across segregation class growing timately, education segregation has consequences far beyond the classroom. “Ul school segregation neighborhoods. This trend has been translated poor into de facto uniformly in or neighborhoods affluent uniformly in either live the Leadership Team and the Board of Directors. All in all it can bring can it all Directors. in of All TeamLeadership Board the the and between dialogue healthy a stimulate can It leadership. SACU the on borhoods. neigh poorer in education and housing, subsidized stamps, food care, abortion, immigration, the use of military power, Social Security, planet, Medi the for care as such issues good, sensitive common the of to related issues number a of implications moral the into over spills tion polariza This not. is positioning extreme valuable, is debate Although ing issues to be taken up at the next synod on family life bears this out. happening in our faith communities as well. ground. common of inch an even find to the polarization be to seems There among people with similar ways of life, beliefs, and in the end politics. sameness of communities in clustered have U.S. the in people decades is stratification unhappiness, butmanyfindit. for searches one No children’swell-being. to threat greatest single the is poverty that clear is Research problems. behavioral and emotional, social, to contributes and learn to ability children’s impedes Poverty employment stable but work, who parents have children these of Most incomes below the poverty line; some 45% live in low-income families. with families in live States United the in children of quarter a Almost communities. gated to compared as neighborhoods scale down within The reading of the signs of the times can have a positive effect positive a have can times the of signs the of reading The Another significant sign of the times related to economic and social times, the of emergingsign another to points above The the growththe polarization political in . This is resulting in an inability among political parties . Robert D Putnam in his book

a tendency to become more extreme at both ends of ends both moreextremeat become to tendency a leave their families struggling to make ends meet. ends make to struggling families their leave Some of this polarization is polarization this of Some

The back and forth regard the growth of child poverty Our Kids . Over the past three past the Over . low wages and un and wages low explains how class-based

e fault New the growthe ------

Oblatio l 409 l Ronald N. Carignan Oblatio l 410 l Local Section me. During my years of formation most of this reflection was some was reflection this of most formation of years my During me. raise theirchildrenmustbegivenahighpriority! and live means modest of people where areas in facilities union credit in in them to out establish to Projects concern. important an become will ways reach tentional to and means modest of people identify to Initiatives institution. financial a as functions SACU which within text con social the of understanding better a and awareness greater a about sively thedeliberationsand earlyimplementationsoftheCouncil. at Vaticanon goings the closely lowed exten discussed and II Council Wefol liberal. quite to conservative quite from spectrum the ran that Canada. Weand Spain Ireland, formations differenttheological had all energetic Oblates from the five United States Provinces as well as from and young of community a of part as worked and lived I California. in schools secondary our of three in education of ministry the in volved My earlyOblateassignments as shiftsinawarenessoccasionedbymydifferent experiences. cluding some results of this review, highlighting in bold print what I see in am journey.I missionary my in exercised I roles leadership the by continually changing Church and Oblate Congregation was conditioned a of grasp my how reviewed also I mission. and identity Oblate our of understanding my on assignments various my of impact the reviewing over theyears. events discernment Oblate wider in participation my as well as ence years. the over evolved has that one involvements. similar shared who Oblates with interaction and experience lived my by occasioned mostly was mission and life Oblate of purpose and ing when I moved through a variety of assignments, reflection on the mean Later,paths. crossed I whom with formators Oblate the of perspective the and documents historical of study the by fed and intellectual what T e h For the first ten years of my Oblate life, 1960 to 1970, I was in was I 1970, to 1960 life, Oblate my of years ten first the For time spent I charism, Oblate the on Congress this for preparing In to important been always has life of way Oblate our on Reflection O b l e t a C Thus, my present understanding of the Oblate charism is m s i r a h : R e L F e c s n o i t G

It reflects my missionary experi missionary my reflects It g n i w o r O t u

o f M y E x p n e i r e c e ------was an important experience of the lived reality in the Congregation. the in reality lived the of experience important an was My participationinthedeMazenodexperience efforts. surfaced that would eventually cause some polarization in our renewal differences Deep Province. the of members older the by received well always not was This Province.Western our to ideas emerging the of some apply to sought colleagues Oblate young my with along and life eeo prs cucl ad col ors Wt Crsin Brothers Christian With boards. school and councils parish develop namics and the change process. I worked with parish leaders and helped the with consulted I levels. institutional various from educators and reformers, gious community leaders, theologians, social justice activists, liturgical reli agents, pastoral various with worked I which during years sionary Lay and Clergy for Education Officein the . an These were up great years, truly mis set to CA, Oakland, of Bishop the Oakland, CA My yearsasDirector ofClergy andLayEducationfortheDioceseof abstract world. or ideal an over traction gain to struggling was world real The born. be to struggling was world modern the engaging of ways offer would diversity. Things would never be the same. A new missionary vision that our Congregation in the midst of what appeared to be an irreconcilable whom eventuallyleft of several vocation, Oblate their with struggling were participants the of number Aanalysis. historical doing of way Marxist a in by and fluenced versed well were who France from worker-priests well Oblate as as theology, liberation of throes the in Oblates American Latin with encounters had I eye-opener! real a was It participated. world the of parts various from Oblates five twenty some and retreat the rected di Canada, from Oblate capable and wonderful a Gauthier, Roger Fr. hn rtre fo te e aeo Rtet I a akd by asked was I Retreat, Mazenod de the from returned I When in occurring shift paradigm the of aware increasingly became I this me, For Rome. in Retreat Mazenod de the attended I 1970 In increasinglybecame I aware renewalthe to call the of religious of Center for Planned Change Planned for Center . for help with complex group dy group complex with help for - - - - -

Oblatio l 411 l Ronald N. Carignan Oblatio l 412 l Local Section my conviction that the documents of Vatican II offered the foundation of tinually shaping the Church and our Religious Congregations. I grew in Raymond Hostieonthelifecycleofareligiouscongregation. of research the applied and discussed I superiors, major several With ing of the dynamic nature of charisms responding to history and culture. surrounding the renewal of religious life. I also grew in my understand of women and men congregations, I experienced the confusion that was superiors major day.Workingwith the of theologians prominent most the of some with series lecture organized we Mary’sCollege, St. from encing. Newresources andgreater leadershipcapacitywere needed. interpretiveequate werewe what understand us help to models experi moread for need a Therewas Churchitself. the in Congregationand Oblate the in experiencing were we transition major the navigating in tion toaccompanyhiminhisdiscernment. General Administra the by asked was I since me for moment difficult especially an was It General. elected was he when Province the of cial Hanley as Superior General in a rather painful way since he was Provin volvement inaseriesofGeneralChaptereventsthe Congregation. trajectory that would give us some good years. 1972 also marked my in gin. We survived as a Province for the time being and entered a renewal be to trying was uncomfortable and unfamiliar something and ending was comfortable and familiar Trulysomething entering. were we ence experi change tsunami-like the of unaware were We service. sulting con leadership run Jesuit a Change, Planned for Center the at sessions training of series a attended I Council, Provincial the of members the ous group of Oblates passing through a time of difficult transition. With wonderful yet challenging experience of bringing leadership to a gener My yearsasProvincial oftheWestern Province deal withthetensionbetweenhopeandnostalgia. of modernity and let in the light of some of its great thinkers. We had to church.renewedof reactionaryWea theology our fear over get to had I became increasingly aware of the long term challenges involved challenges term long the increasinglyawareof became I Richard of resignation the experienced Province Western The a Province, U.S. Westernthe of Provincial named was I 1972 In I became increasingly aware of the historical forces that were con ------with the Leadership Conference of Religious Women as well as with as well as WomenReligious of Conference Leadership the with closely worked I Washington,DC. in years three for served and ence Major Superiors of Men. In 1983 I was elected President of the Confer plan and facilitated the Annual National Assembly of the Conference of helped I years of number a For Hallahan. Bill and King, John Sackett, Fred Sullivan, James as such Oblates with up teamed I communities. retreats and facilitating renewal sessions for Oblates and other religious CMSM opportunity to be in touch with the lived reality of our Oblate mission Oblate our of reality lived the with touch in be to opportunity the me afforded This Congregation. the of Regions six all in egations Del and Provinces to visitations several out carried also I 1998. and 1992 of Chapters General the in participation included Congregation the of experience extensive and long rather This General. Superior as Thus began 12 years of service to the Congregation with Marcello Region. Zago U.S. the for Councillor General elected was I Chapter the At document the produced Chapter The Commission. the officioof ex chair as General Superior Jetté, Fernand Fr.with team the out rounded Laprise Gerard and Ruche Ernest 1986. My yearsasGeneralCouncillorfortheU.S.Region scend. tran to easy not was view world in distance The Life. Consecrated of Institutes for Congregation the at staff his and Hamer Cardinal with interestingrevealingmany and up experiences opened This U.S. the in religious women and men both of visitation first its Vaticanlaunched ogy and dispelled the one size fits all approach to theology. In 1973 the generated a difficult polarization. I came in touch with liberation theol that tensions Life, Religious in and Church the in moment present the readingof differentways between growingtensions the awareof ingly increasbecame I levels. global and national Churchthe the at in ring helped planandfacilitatedjointsessions I Superiors. Major of Conferences Canadian and American Latin the I was on the on was I I realized the depth of the issues related to the cultural shifts occur preaching years of number a spent I Provincial, as terms my After of President as years my and work renewal in experience My Preparatory Commission Preparatory isoais n Today’s World in Missionaries . for the General Chapter of Chapter General the for ------.

Oblatio l 413 l Ronald N. Carignan Oblatio l 414 l Local Section My yearsasSuperioroftheDelegationZambia was inevitableaswellagreater centralizationoffinances. Delegations Provincesand restructuringof the that me to clear was It met. being always not was planning good and leadership capable for diminishing and newer units were expanding. I recognized that the need were units Oblate Older Congregation. the in occurring shift graphic United States. the and Canada Europe, America, Latin Asia, Africa, in presence ary u rgoa srcue nee t b ipoe ad etr animated. better and improved be to needed structures regional our that realized I levels. unit Sponsoring and Regional General, the from animated action affirmative of strategies focused well for calls opment within and among the emerging units of the Congregation. Such a devel phase inthelifecycleof Delegation. expansion the entered and phase foundation the through journeyed we with a continually growing group of awesome young Zambian Oblates, op Paul Duffy, Ron Walker, Pat Gitzen, and Jean Rene Talabo as well as exciting and time. Itriedtoaccomplishfourthings. challenging a was Delegation Oblate this of phase tion founda the in involved Being 2005. to 1999 from so did I Delegation. the of Superior as serve to Kalert David Provincial the by asked was I arrival, my after Delegation. months Athe few in formation ongoing of system a developing of possibility the explore to Zambia to went I I grew in awareness of the critical need for resourcefor development need critical the awarenessof grewin I My years in Zambia were a blessing. Along with Oblates like Bish 4. 3. 2. 1. After my twelve years as a member of the General Administration, demo the of consequences the of aware increasingly became I my mandate. of end the at Oblate Zambian a to succession leadership good a about bring to Province U.S. the with work and possible as Oblates Zambian many as for experience leadership a Provide a coherentbodyofpoliciesandprocedures. with along structure collaborative community-based a Develop feasible andviableresponsesasaDelegation. explore and times the of signs the of reading serious a Promote inculturation inZambia. its and charism Oblate the on reflection systematic a Facilitate - - - - took over the IPI program and I spent the next years collaborating in a in collaborating years next the spent I and program IPI the over took Louwagie VinceFr. years. eight for Internship) Priests (International IPI the directed and on worked I Antonio. San in Theology of School Oblate at priests international for programs of development the in help My yearswiththeInternationalPriestsPrograms atOST ongoing formationshouldbeencouragedandenabled. our emerging units. The development of a feasible and viable system of in needed be would training leadership intensive and extensive More to becaughtupinseriouschange processes. seem service. All public and business of world the throughout as well Hennigan. I experienced the travail of transition underway in SACU as more intensely with the San Antonio Credit Union and its CEO Stephen and worked I paper, this in production on earlier indicated institutions. As care energy health financial, including corporations of number My ExperienceintheOutreach totheCorporateWorld placement andthepresence ofmentorsare mostimportant. early Their us. with missionaries be to coming priests young these for integration of strategy a develop to Province the for time this at tant impor is It participants. the among out stand they large and By ship. Intern the in participating been have Zambia and India from priests Oblate arrived Newly involved. issues the recognize even to bishops of number a of part the on willingness much up pick not capacity.do I multi-cultural a enabling in resources investing without ti-culturality mul of richness the lauding in cavalier little a be Wecan parts. able interchange not are Priests multi-culturality. of challenges awesome work inviewofanOblateMissionaryInstitute. preliminary some in Staak Fr.John with worked also I Church. States United the in ministering priests international of challenges and nities Gap the Bridging book the in resulted which tolate) research project with CARA (Center for Applies Research in the Apos vr h ps egt er o s, wre wt laes rm a from leaders with worked I so, or years eight past the Over the and Church the in diversity great the of awaremore became I to Rolheiser Ron Fr. by asked was I Zambia, in years my After

about the about

opportu ------

Oblatio l 415 l Ronald N. Carignan Oblatio l 416 l Local Section help facilitateorganizational change. ing. I also experienced in a real situation how working with values can global justice can be the subject of individual coaching and team shar explored. be Human dignity, can accountability/ethics, contemplation, human right, and purpose and Meaning workplace. the in service of vocation the about talk to how better understand I values. Gospel of living the for catalysts be can They out. day in, whereday happens life leaders are well positioned to be salt of the earth and light of the world Business life. economic of margins the at those to and poor the to out Over the past two hundred years, these values have been continually been have values these years, hundred two past the Over not only a message from the past but a resource for the present as well. and the members Founder of our early Founding our Communities. These values by are identified values specific of constellation a by gized ener and direction given be to is presence missionary This presence. as a life principle coming from the Spirit and incarnated in a missionary looking atourcharism. of ways new for calls Congregation the of life the in moment present the that believe also I years. the over evolves and reality historical a is charism our that However,believe wheel. do the I reinvent continually clear.” now is charism Oblate the of nature the that supposed be to is “It ment state the find we paper working the of section same the In future. the into it living of way effective an for strategies new at look to and ism to this experience – to listen to the lived experience of our Oblate char believe this statement I expresses well birth.” the two major its expectations I bring after years 200 Congregation, entire the for impetus new a for strategies developing to view a with contexts, different in lived being its from charism Oblate the to challenges the and opportunities the to listen “to as presented was Congress Charism Oblate the of tive Comments onOurOblateCharism It has been helpful for me, over the years, to see our Oblate charism objec first the organizers, the by produced paper working the In reach can institutions ecclesial non how of awareness in grew I

hs s vld okn asmto sne e o o wn to want not do we since assumption working valid a is This C n o L C n o i s u

- - - - - region. All are vehicles of the Oblate missionary presence. Even when Even presence. missionary Oblate the of vehicles region. are All of various groupings such as team, community, delegation, province, or perience as Oblates occurs at the individual level as well as at the level living out of our graced gift to the Church and the world. Our lived ex and understanding our in factor integrating the as presence missionary vations. living Oblatecommunitiesthroughouttheworld. representing Chapters General of series a by interpreted and discerned name our present moment and discern a life-giving trajectory, theologi ditioned by the specific context of time and place. Today, as we seek to con when uniqueness significant a reflect often understanding they Oblates, shared among a carry they While inculturation. and aptation ad for call and years the over evolved has realities two these of thrust ence well asimportantsourcesofenergy. values are absent, our missionary presence loses a sense of direction as these When presence. missionary our of vitality the reviewing when tolic community, and religious life offer important areas of discernment our energize missionary presence. and Valuesdirection such as give the centrality of that Jesus Christ, apos realities the are They values. as seen when light new a on take charism our of constitutive as 1976 of on Congress the at discerned were paper.presented that this elements of The 3 page as values of nature the of understanding shared a have to useful be would it prerequisite a As charism. our of understanding charism. I find such an approach quite promising in promoting a shared when reflecting on the elements we have discerned as being part of our ways ofimprovingourmissionaryorientationandaction. elaborate also must importantly,we more However, needed. indeed is vague language of conversion as the way forward. Ongoing conversion the with up coming continually avoid can we Thus, presence. sionary ary future can take on a clear specificity when aligned with a given mis our corporate missionary presence. Planning strategies for our mission of expression an be can Oblate an of activities the alone, ministering It may be helpful to note that the realities of realities the that note to helpful be may It Two:Observation Observation One: In the light of the above, I would like to share the following obser are themselves values and need to be understood as such. The such. as understood be to need and values themselves are

I would suggest that we highlight the reality of a I would encourage the use of a value language value a of use the encourage would I missionary and pres ------

Oblatio l 417 l Ronald N. Carignan Oblatio l 418 l Local Section to round out the constellation of values that energize our charism. Wecharism. our energize that values of constellation the out round to continue always can we believe I needs. urgent most to response and Immaculate, evangelization, Mary to closeness life, integral religious poor, the community,for preference apostolic Church, the for love Christ, Jesus of centrality the include represent they values The leged. privi be to are Rules, and Constitutions 1980 our of part first in grated as proposedintheCongress useful. Reading the signs of the time and the trends in the Congregation quite be could presence and missionary of values the on reflection cal leadership at the various levels of the Congregation is critical to the to success of the planning and critical execution of our many missionary is projects. Congregation the of levels various the at leadership support thesevalues. that skills and attitudes the discern to and continuum, developmental a in themselves situate they how understand to involved, values the of aware be to helpful is It future. the into pulling values vision of cluster a and past, the from emerging values foundation of cluster a present, the with dealing values focus of cluster a values, of clusters three are there profile value group’s a or individual an In involved. values the underlying capacities the activate to needed resources the to access ing facilitat and environments supportive enabling met, be to need ditions focused a programs. formation coherent and presence missionary Two for con basic strategies planning in help can values of development respective communities.” their in evangelization of methods and style structures, goals, the ing rethink of task this in creative and bold be to everyone way.’invite I abandon the complacent attitude that says: ‘We have always done it this of 3 number in out this lays really He so. does he as creativity and ness bold for calling continually Church, the of dimension missionary the animating on keen be to seems He Church. the in times the of signs jor ma the of one is Francis Pope of election the Perhaps days. these ence include reading the signs of the times also could we believe I presence. missionary contemporary our in seat of value the include could Evangelii Gaudium Evangelii bevto Four: Observation Three: Observation inte later and Congress Charism 1976 at discerned elements The : “Pastoral ministry in a missionary key seeks to seeks key missionary a in ministry “Pastoral : ihu lbrn te biu, h qaiy of quality the obvious, the laboring Without

Understanding the dynamics involved in the in involved dynamics the Understanding daring Working Paper .

I believe this value has taken a back a taken has value this believe I

since it is part of our lived experi arerightontarget. ------ucin f h Gnrl diitain Rsucs o ti function this have yettobedevelopedandmadeavailable. for Resources Administration. General the research of the of function part be can This mandate. their finish they when ers these two elements, we can begin by thoroughly debriefing Oblate lead understand to seeking In areas. sensitive and complex very are cession suc leadership and development Leadership task. easy an not is This explored. it improving intentionally of ways and evaluated continually tainability.be to effectivenesshas the leadership this, our of of view In sus viable a attain can they so Congregation units’the source in ‘new emerging animate to needed are leaders collaborative informed Well Francis. He is calling for an “evangelizing missionary Church.” This Church.” missionary “evangelizing an for calling is He Francis. cerns? Doweseetheimpact theyhaveonpoorernations? in his letter on the environment. How informed are we about these con ethics are concerns for the scientific community that Francis addressed environmental and Ecology consumptions. fuel fossil and change mate Another sign of the times has to do with the growing anxiety around cli imperatives? moral their and phenomena these about we are informed How employment. and education in gaps opportunity and stratification social resulting its with inequality economic growing a see readily we values thatgiveitdirectionandenergy. the and presence missionary our of health the of reading honest an is important Equally times. the of signs the of reading serious a be must event chapter the of today.Part of world and Church the and charism Oblate our between encounter of time a is Chapter General a meaning Our charismandthewayforward to thedevelopmentoffeasibleandviablestrategies. ties related to a shift in attitudes, to the pursuit of appropriate skills, and activi involves This strategic. the to notional the from leap a involves capacitation to understanding and awareness from Moving standing. under and awareness to related activities in stay to want to tendency a awareness through understanding to capacitation. of that is group a or individual an of development Among the signs of the times in the Church the in times the of signs the Among world the in times the of signs the Among deepest its In 2016. of Chapter General the for preparing Weare Five: Observation

A helpful continuum I use in charting the value the charting Ain use I continuum helpful that impact on the poor the on impact that is the election Pope election the is Groups seem to have a path moving frommoving path a ------

Oblatio l 419 l Ronald N. Carignan Oblatio l 420 l Local Section leadership developmentandencouragemulticulturalcollaboration. enable dialogue, promote project, manage planning, facilitate search, re monitor and initiate world the throughout Oblates help would that considered at OST. It would be of immeasurable being help to presently have a is resource Institute an Such Congregation. the in Institute ary world. This situation points to the need for a resourceful Oblate Mission the throughout Units Oblate our all in underway shift demographic the to therealworldanddevelopaninclusivemercifulChurch. certainly speaks to our vocation. Are we hearing his call to pay attention Among the signs of the times in the Congregation the in times the of signs the Among Ronald N.Carignan, San Antonio, Texas [email protected]

is

the effect of effect the i m o - - minorités culturellesquiressuscitent actuellementlesanctuaire. multiculturelle toutcomme notreprovinceoblated’ailleurs. assurer leministèrepastoraletpresbytéral. pour continents d’autres et d’Afrique Églises les et Québec du locales La collaborationtrèsétroite entre lescommunautésreligieuses Marie-Jeunesse. dans les communautés chrétiennes que dans les communautés oblates gagements. On peut parler de crise du membership et du leadership tant Le vieillissementdescommunautéschrétiennes sonne n’estneutredansnotresociété. Per générationnelle. transmission de processus les dans déformée ou méfiance certaine une avec dés nées au privé. Catholiques, nous sommes discrets, minoritaires et regar La sécularisationaccélérée C’est aussi le cas au sanctuaire Notre-Dame-du-Cap sanctuaire au cas le aussi C’est Nous sommes en train de devenir comme la société une Église plus Églises les entre collaboration aussi étrangères Églises les avec et d’en signes nombreux de progressive disparition la vivons Nous confi être doivent religions les où société une dans sommes Nous Il y a ici aussi de nouvelles communautés religieuses ici aussi DANS LA SUR LECHARISMEOBLAT PROVINCEOTRE-DAMEDUA L u L c e T

: mémoire encore blessée et amplifiée et blessée encore mémoire : c i d r a e t x e t n o f , i m o

et desOblats

: ce sont les sont ce : - - - - : ;

Oblatio l 421 l Luc Tardif Oblatio l 422 l Local Section De nouvellespauvretés, denouveauxbesoinssalut : gnages suffiront. qu’il n’est pas nécessaire qu’il prêche durant les funérailles. Les témoi dire fait se confrère Un soucis? leurs et langage leur recoupe qui cours moments significatifsdeleurexistence : Les genscherchent encore dusensetdesrituelspouraccompagnerles ses propressensibilités ; etdesmanières defaire,despratiques. voir etenfindesmanières de faire. que etdialogueaveclesscienceshumaines. temps des signe et nouvelle discours catholique est considéré comme vieillot et impertinent. Bonne l’Évangile de proposition la de sens, du niveau au Pauvreté sorte. tienne demeurent un défi plus que jamais pertinent et urgent en quelque Les facultésdethéologieenpériltoutcommel’enseignement religieux la transmission. organisations Des défisdetransmissiondanstouteslesinstitutions,mouvements, actifs. et paix et intégrité de la création Un style relationnel, des «clés de sens» ou une vision de foi qui a qui foi de vision une ou sens» de «clés des relationnel, style Un de et penser de relation, en d’être manière une c’est culture, Une Le charismeOblatestcomme uneculture. La formationrisquededevenirunparentpauvre. et pourtant l’approfondissement et la maturation de la pensée chré La militance est ponctuelle. Rupture entre les générations, crise de Les communautésautochtones.premièresnations. Il y a encore des chrétiens très engagés dans les questions de justice les personnesâgées,Mourirdansladignité. dis un tenir pour accompagner, les pour équipés Sommes-nous naissance, décès,maladie,vieillissement,solitudes. L e : la théologie à Saint-Paul: théologie prati théologie Saint-Paul: à théologie la :

c e m s i r a h : ils sont moins nombreux mais ils sont

b o l t a : le : - - - - Relations : y-a-t-ilunemanière «oblate»d’être enrelation ? l’enrichit etletransforme. cultures différentes les avec Dieu, de peuple le avec l’Église, de bres changements danslesmilieuxoùilseréalise. des aussi provoque et transformations des subit qui dynamique réalité Des pratiques :collaborationetcoresponsabilité nous vivons. que ce de sens le d’approfondir et d’enrichir risquent religions cultures etreligions. différentes aux humanité comme inclusive plus en plus de devient qui vision partagéeetrecherchée. rent ; des signestemps ; nous appelions parfois la Providence. Acquis du Concile le comprendre ? Le sens :ya-t-ilunemanière «oblate»devoirlemonde,chercher à nous. Deshommesapostoliquesaucoeuruniversel. Dans laprésenceetl’évangélisation despauvres. autres les et chrétiennes confessions autres les avec dialogue Le écrire à histoire d’une l’élargissement avec construit se sens Le la dans mais reçue tradition la dans seulement plus n’est sens Le Penser enÉglise ; Le mystèrepascal ; salut de Besoins Discerner l’Espritàl’oeuvredanslemondeactuel ; Dieu est à l’oeuvre dans le monde actuel, ce que traditionnellement L’identité oblateestdevenueplurielle. Relations entrenous.avecleChristSauveur. Internationalité Proximité. Fraternité,communauté,accueil,hospitalité.Unité. mem autres les avec oblat charisme du l’interaction de qualité La une est religieuse famille d’une charisme le culture, une Comme : aller à l’étranger à aller : ; signes et artisans du Royaume, un monde diffé monde un Royaume, du artisans et signes ; : inviter des OMI à se joindre à joindre se à OMI des inviter : : une théologie - -

Oblatio l 423 l Luc Tardif Oblatio l 424 l Local Section baptisés et les artisans de bonne volonté qui travaillent à l’avènement à travaillent qui volonté bonne de artisans les et baptisés Oblat : joie del’Évangile l’espace comme nous y invite la pape François dans son exhortation ple deDieu. nombreuses paroisses. de quitté avons nous exemple, Par salut. de besoins des à plus répond L’heure deschoix : mation dedisciplesetleaders;(4)lapromotiondu communautaire. décisions et choix nos pour repères de points des et critères des deviennent qui société et de l’Église, nous avons identifié des directions missionnaires la de celui que nôtre le tant actuel, contexte du et oblat charisme du tir participer à la création d’un contexte nouveau. Comme province, à par de notrepropreréalité. aussi compte tenant en également mais part, d’une ecclésial et culturel trice. peut On charisme. décrire ce processus en termes de corrélation mutuelle, critique et créa le change contexte le et contexte le change oblat réclament ducharismeoblat. d’un mondemeilleur. Laisser aller ce qui ne correspond plus à notre charisme, qui ne qui charisme, notre à plus correspond ne qui ce aller Laisser Laisser alleretprivilégier. choix des faire de demeure défi Le contexte notre dans oblat charisme du l’inculturation est tâche La Nous sommes dans une dynamique de transformation. Le charisme se qui communautés et groupes des et associé-es des Émergence les tous intègrent et s’élargissent collaboration de pratiques Nos charisme La missionestl’affaire detous,toutlepeupleDieu : le enrichi a II Vatican depuis et actuel contexte Le communautaire discernement de pratiques Des de Vaticancelle d’Église, vision une à renoncer pas Ne II P t n e s é r : (1) Évangélisation; (2) mission jeunesse et vocation; (3) for

t e

. a v r i n e

u d

c e m s i r a h

b o l : ne pas subir le contexte mais contexte le subir pas ne : t a

s n a d

e r t o n : choisir le temps à temps le choisir :

p o r v n i c : le peu le : e La - - - - oblat àsonmeilleurparmilesexclus,marginalisés, àlapériphérie. Nos priorités : centre desressourcements. tenons demanièretrèsmodesteleCentreSaint-Pierre Apôtre. sommes maintenant très peu engagés dans l’éducation populaire et sou qui pourraientoupeuvent imaginer leschosesautrement. tenu deschangementssociaux etculturelsmaisaussiecclésiaux, nuités Notre présenceetengagementactifdanscertainesinstitutions pour gardercontactetproximitéaveclesjeunes. contexte culturel :unepossibilité. core attirées par le style traditionnel et démissionner par rapport à notre contemporaines cultures. nouvelles aux pèlerins, nouveaux aux besoins, nouveaux aux répondre visages ; sent, proche,marcheravec,accompagner, soutenir, proposer. générations. Le défi Le Il fautrefonderenquelque sortelesoeuvresdel’intérieur. Exigent néanmoins de l’audace, de la créativité au coeur des conti paroisse La Les étudiantsàOttawa ;lesjeunes sensibilités aux plus répondent ne traditionnelles activités Les Le sanctuaire est un lieu par excellence pour réfléchir et chercher à Notre-Dame-du-Cap à sanctuaire Le pré être pour baptêmes des et funérailles des religion la Dépasser Priorité James Baie la à Cris les et Nord Côte la sur Innus les des et retraites de maisons des aller laissé et quitté avons Nous ressources nos capacités, nos dépasse qui ce aller Laisser : que ce soit en paroisse, au sanctuaire ou à l’université, compte l’université, à ou sanctuaire au paroisse, en soit ce que : : nous avons parfois peu de personnel et/ou de ressources de et/ou personnel de peu parfois avons nous : : la coresponsabilité baptismale coresponsabilité la : : que ferons-nous : collaboration avec St.Joseph mettre tout en oeuvre en tout mettre St.Joseph avec collaboration : D x u e

r e s b o ? Chercher les clientèles qui sont en v s n o i t a ls ave ax multiples aux pauvres les : ; la présence aux jeunes aux présence la ; ; le charisme le ; : nous : - - - -

Oblatio l 425 l Luc Tardif Oblatio l 426 l Local Section complètement : quitter Le défidemeure : apprendre àbienquitter un lectoratsignificatif. maintiennent et survivent qu’elles pour suffisamment transformer les cas de certaines revues qu’on publiait, nous n’avons pas été capables de etc. passé. La prise en charge de nos anciens assument des responsabilités que qui nous avions toujours exercées dans le laïques des aussi mais unités d’autres de Oblats des autres, entre autrement feront se et font se de l’élargir et à vivre ce risque avec confiance en sachant que les choses et lasociétéCongrégation. l’Église toute avec solidaires sommes nous que alors survie et sécurité santé, notre de préoccupés plus d’être et nous-mêmes sur replier se de danger le Subsiste employés. nos avec Dieu, de peuple le avec naires, parte nos avec et nous entre collaboration cette et communion cette sagesse, brefuncharisme. bâtiments des ou locaux des sur noms des ou nous déresponsabiliser ? tant nécessaires. et après avoir quitté missions autochtones. Maintenir vivante la communion, c’est consentir à prendre le risque dynamique et vivante maintenir de responsabilité la avons Nous musée de pièce qu’une plus soit qui héritage un laisser Comment sans contribution notre et présence notre transformer Comment Nous avons peu d’expériences d’accompagnement avant de quitter les dans l’université, à Saint-Pierre, centre au paroisses, nos Dans de et céder tout de tentation la parfois a on transmission, la Dans et àpréparertantnosdépartsquel’aprèsdépart : limité plutôt est créativité de capital Notre o nu sme ttlmn rsosbe o nu quittons nous ou responsables totalement sommes nous ou : L a

q a u l é t i

: des mesures de transition et de soutien sont pour e d

l a

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Oblatio l 427 l Luc Tardif Oblatio l 428 l Local Section Une mémoire reconnaissante oui,maispasemprisonnante : à l’Esprit l’oeuvre dansnotremondeactuel. discerner de et Christ le suivre de capables contemporain, et avons à coeur de former des disciples et des ministres pour le monde participer d’y continuons Nous ministérielle. et populaire d’éducation ple. exem par Saint-Paul à chose Même existentielles. très problématiques et questions des profondeur et compétence avec «adressé» a qui quette diat. Avoir lecouragedesemer, envisagerl’avenir etdeplanter : l’Église auXxesiècle. de leadership au rapport par blessée mémoire d’une ici parlons Nous biaisée. fort parfois et courte très fois la à est elle où culture une dans créati vité. Ce et devoir de mémoire imagination est d’autant leur plus nécessaire que étouffer nous vivons ou conjurer de point au pas Mais visionnement possible ? film Le mission. notre de et charisme notre de tre histoire. accessibles histoire notre et mémoire notre rendent qui d’espaces l’aménagement ques l’histoire de l’intégrité mise envaleur. cultures. diversifié. De ne pas se contenter des gestes du court-terme ou à effet immé effet à ou court-terme du gestes des contenter se pas ne De niveau ce à défi Le partie fait mémoire de devoir du responsabilité la donc Assumer et mémoire la de qualité la protéger pour oeuvre en mettre Tout leur favoriser de et sources nos à fidèle d’être permet mémoire La des et milieux des institutions, des oeuvres, des personnes, Des Nous souvenir avec reconnaissance Nous avons une longue tradition de formation et de ressourcement, ; honorer la contribution de nos prédécesseurs. Investir donc dans donc Investir prédécesseurs. nos de contribution la honorer ; : inviter et soutenir des chercheurs capables de raconter no acie, ulctos t oie nécrologi notices et publications archives, : : transmission de la mémoire aux plus jeunes. plus aux mémoire la de transmission : ; un passé glorieux, long et très : Les missionnaires Les : - - - - - : sion jeunesseetlamissionvocationdansnosdifférents milieux. né ? toute notrevie ? histoire une comme tout, un comme vie sa nir. ave un a y Il terme. long ou moyen à l’avenir considérer de refuse et de chercherà écouteretobéiràl’Esprit. d’apprendre, et soi de sortir de capacité la disciples, comme persévérer spiritualisation outrancière. Missionnaires jusqu’au bout à condition de la réalitéetdynamiséespar unevision. connaître l’autredanssasingularité,etc. re parole, la de discernement le présence, la l’écoute, comme suppose âgés. passages importants. confrères quisejoignentànous. jeunes les accompagner personnes, les avec marcher pour compagner, ting withandcaringfor, sharing...» compagnement. l’ac de celle compétence, nous nouvelle une développer à actuel, appelés sommes contexte le dans Or, partagé. leadership du l’exercice à mission, la de communautaire caractère au collaboration, la à jamais Des pratiques ment danslesrégionsd’OttawaetdusanctuaireNotre-DameCap. e a rnne n à a élt n à a vision la à ni réalité la à ni renoncer pas Ne dans fois la à enracinées soient pratiques nos que demeure défi Le cela que d’actions et verbes de gamme la toute et : Accompagner Apprendre à accompagner aussi nos communautés et nos confrères des vivent qui communautés les et personnes les Accompagner ac pour compétences nos diversifier approfondir, et Développer De fait, je crois que le mot clé ici est l’accompagnement que eplus dout sans réfèrent oblat charisme le dans pratiques Les spéciale coeur, à tient nous qui missionnaire direction une C’est mis la de service au ressources des et énergies des mettons Nous Qu’est-ce qui fera que nous aurons été fiers de l’avoir vécu et don vocationnelle conscience La Nous contestons le contexte actuel qui sacralise le moment présent : la capacité de saisir et comprendre et saisir de capacité la : : que voulons-nous faire de faire voulons-nous que : ete yim et cynisme entre : : «Connec ------

Oblatio l 429 l Luc Tardif Oblatio l 430 l Local Section valoriser leurs propres engagements et projets. La conversion au com au conversion La projets. et engagements propres leurs valoriser à seul, agir à portés être peuvent qui Oblats jeunes les pour aussi vaut taire, lafraternité,leséchanges,coresponsabilité. peuvent faireunegrandedifférence. gue, laprésence,lesvisites,sorties,l’hospitalité. diversité culturelle. la dans ensemble vivre de possible est qu’il témoignage comme naire la survie de nos institutions mais à la qualité de notre présence mission à tout avant liée pas n’est Congrégation la dans solidarité L’appella à ailleurs. comme nous chez prophétiques sont interculturelles munautés ter lerythmedutemps. sions. La gratuité dans nos pratiques, la capacité de semer et de respec déci nos toutes motivent et obsèdent nous qui prix tout à résultats les Contestation ducontexte à toutetpourvoittout. perspective. Nous vivons encore dans la mentalité du supérieur qui voit cette dans d’intérêt ou réflexe de peu ont gens les souvent mais tager important enjeu un devient leadership Le responsabilités, que ce soit sur le plan communautaire ou missionnaire. des prendre de capables sont confrères de moins de moins De tiqués. sophis plus deviennent services des les et a importants plus regroupements y Il nombreuses. plus sont communautés les vieilissement, au l’avenir ducharismeoblatetdenotremissiondanslecontexteactuel. munautaire demeure un défi aussi pour nous responsabilité par rapport à À l’heure du communautarisme et des ghettos culturels, des com des culturels, ghettos des et communautarisme du l’heure À ou succès le production, la rentabilité, la l’efficacité, pas n’est Ce face faisant en et l’âge de prenant qu’en conscients sommes Nous Cette promotion du communautaire comme direction missionnaire communau le promouvoir pour rassemblement de pratiques Des Des pratiquescommunautairesdepartages. Des pratiques de foi, inspirées par la confiance que les petits gestes dialo le échanges, les rassemblements, les par L’animationpasse ; la seule issue est de le par le de est issue seule la ; ------ment d’unmondemeilleur, quiconfirmelesdésirsd’unequalitédevie l’avène à participation leur soutient qui existence, leur de légitimité la confirme qui personnelle, dignité la de sens le alimente qui nouvelle autochtones ou les personnes âgées, milieux il y a une les faim et une soif soient de bonne ce Que l’espérance. dans vivre de permet et tidien répondent àdesbesoinsdesalutactuelettrèsconcrets. qui missionnaires directions des dans inscrivons nous Nous l’avenir. port auxdifférentes formesdepauvretéactuelle. de l’isolement, du sentiment d’impuissance et de l’indifférence par rap vidualisme et le «chacun pour soi». Le communautaire permet de sortir l’indi règnent où chrétiennes communautés des parfois une et société une dans convivialité la de et communautaire du fraternité, la de tion tradition apostolique, celle de la charité et de l’unité, et donc la promo civils, citoyensoureligieux. soient qu’ils vie, de milieux les dans responsabilités des d’exercer et participer de désir le dans s’inscrivent penser.Ils de manières d’autres rieuse et crédible avec le monde actuel, que sé ce soit d’autres religions et cohérente, manière de dialoguer puisse qu’elle pour foi sa fondir intégrant lesrelationsavectoutesgénérations. Enfin, ces directions missionnaires font appel au mielleur de notre de mielleur au appel font missionnaires directions ces Enfin, d’appro l’importante dans aussi s’inscrivent salut de besoins Ces quo le et l’immédiat dépasse qui sens de quête une à liés sont Ils de a d’ici l’Église et québecoise société la dans oblat charisme Le C n o L C n o i s u Province Notre-DameduCap [email protected] Luc Tardif, Montréal, Qc i m o ------

Oblatio l 431 l Luc Tardif

five tosevenyears. The Oblatenumbers reflectthistrend: next the for year per 1000 about by decline will number in This Canada. religious female and male 20,000 and 18,000 between were there 2012 In number. in declining and age in advancing are who those by numbers in recent Canadian history shows that is lived us for decades but it grows more striking each year. grows older and diminishes in number. This diminishment has occupied a communityofconsecratedmenand Associates inGod’s mission.” Lacombe Canada to discern new directions in ministry, participating as OMI for possible it God’smakes in participateand to mission… strive we which by process dynamic the is conversion to call “The possibilities holds: it the to and call, this in urgency certain a to speak would Lougen, Louis Fr General, Superior present Vancouverour 2011, Lacombe’sin Convocation OMI at Chapter, last the after year a just But we are always called to conversion in our ministry and community life. - This call to discern new directions comes as OMI Lacombe Canada and Associates new.Oblates nothing As is conversion to call The Opening Address tothe35 Steckling’s(Fr ways. creative more in abandoned most and poorest reflection, and then cross the borders to witness to Jesus Christ to the and prayer in consistent more be harmoniously, more together live … our whole life style as missionaries had to change so that we could DISCERNING NEW DIRECTIONSOMLACOBE - day, 198 ToCanada. Lacombe OMI in Oblates 365 were there 2004 In A CHANGEOF K h t e n n e D th GeneralChapter, September2010) a r g o m e CANADA T n o s r o h p i h HEART c s , i m o :

A quick look at the -

Oblatio l 433 l Kenneth Thorson Oblatio l 434 l Local Section ae es nlec ta a ay ie ic or ria i Cnd in Canada in arrival our 1841. since time any at than influence less have smaller,poorer,and be will Oblates Consequently,the exist. to ceased have essentially will years hundred two last the for America North in that clear is it Oblates offer the invitation. Thirty years have passed since we closed we since passed have years Thirty invitation. the offer Oblates few too that true also is it life, Oblate of possibility the considering are for anotherdecadeorso. Canada hit not would effectsdiminishment full this the of though even institution, as Life Religious for beginning already was diminishment Council, the for called XXIII John Pope When protect? to claim they however,institutions areprovedtobeharmfulthevery people when crisis) abuse sexual more the and Schools Residential think here happens (and What institutions. of creation the through encountered they of ills the to answer needs the to responded Religious the time, their of society.children Being as seen were few) a only name (to prisons and hospitals schools, where one was times these of Religious the of 18 of disruption social and religious the to origins their trace today Canada in operating munities ministry islocatedinnorthernandruralsettings. Oblate of bulk the centers, Aboriginal urban to migrate people original minister largely inwhite Anglophone parishes. communities, Metis and Nations First of exception the with Lacombe, lic churches is largely the result of new immigrants, and Oblates in OMI tions andchallenges: Lack of a Vocational Culture Institutions of Mistrust General Demographics Nations First Shifting The New Face of the Canadian Church – ques its without not is context ecclesial and social wider the And - - - - Oblates undertheageof55,borninCanada. In the Province of OMI Lacombe Canada today there are only 4 there areabout440. TodayOblates. 750 about were there 2004 in Canada of all In While the rate of diminishment will slow in the coming years, coming the in slow will diminishment of rate the While religious (Oblates included) life as it has been known been has it as life included) (Oblates religious S e m o

th o f and 19 and

e h t – While it is true that few young men I s e u s s th century Europe. The environment The Europe. century – W ie s ms rlgos com religious most us, Like – While more and more Ab and more While – e F The growth in our Catho a c e - - - - information sharingandnetworking. and ethical realms, we are often a generation behind the latest trends in change re social media, and the questions this raises for us in the moral men toconsiderOblatelife. young inviting explicitly of task the up taken not have us of most yet required by was most Oblates, is long gone. Weeffort want new vocational membership, and little when schools, our through ranks our into filtered members new when time the school; high Oblate-run last our listen to and learn from the poor and marginalised, allowing our lives to emerge outofafaithfulpresenceto: my constantrefrainswas- andis- of one process, ROLM the Throughout moment). new a highlight sion men has been positive, the need for and the implementation of the deci care facilities. This is a first for us. While the transition for many of the public to moved have Oblates senior our of many months eight last the made the decision to discontinue private health care for our elders. Over We(i.e. recently dependence by ways new in and humility by marked today, andto takesmallsteadystepstowarditsimplementation. for role our anew imagine to space us give will this Perhaps present. communal more prayerful, more simpler, a living to future, the about anxiety and past the for nostalgia from focus our shift to need we now For life). religious the of history the in anomaly an actually were 60s and 1950s the of brothers and sisters priests, religious of numbers high the that fact: forgotten often too a here noting worth is (it again come not, should likely and not, will that past a ‘glorious’past; our beyond future a is there that first trusting perseverance, to is call the moment, follow,that the work of not the Oblates OMI Lacombe has come to an does end. For the it apparent, too all diminishment present our While behind. than us of ahead years fewer are there that and past, has date The Poor The That said, we still have a role: and this role and its modest… necessarily be will Lacombe of Oblates the of role The before best our believe Oblates some that then, surprising not is It Social Media and Communications – We are called to minister where others will not go, to go, not will others where minister to called We– are O r u R o l we are much smaller thanwethink e T y a d o – As we grapple with the rapid significance will . -

Oblatio l 435 l Kenneth Thorson Oblatio l 436 l Local Section and dialogue between Oblates in the ministry across the Province, dio Province, the across ministry the in Oblates between dialogue and Ministry.reflection Nations ongoing First an initiate will province The commitment in the far north, we will devote significant energy to urban to ministrywithandyoungadults. resources and personnel direct will we years many in time first the For they like us… they want to be with us… charism appeals to their hearts. attention toyoungadult,FirstNations,andinner-city ministry: particular give chosen has Lacombe relationships. these by shaped be focused. We envision these communities as centres of best practice and be will efforts vocational our where and life, community and ministry “ as Centres Mission see we Province, the in any ministry than other value greater have not do they While ministry). City Inner and Vocationsministry; and YoungAdult ministry Nations First ban being actively encouraged. now are membership new towards efforts and Lacombe, OMI in of Associates place the affirms itself process ROLM the in sociates of Provincial presence 50 enriching As about Associates. The of ment on theirown,willmoveintocommunities. living presently Oblates Lacombe OMI ten about process, ROLM the eat, pray, and live together on a daily basis. This summer, in response to who Oblates of communities of value witness the is important Equally motivate that ideals us. the down wear can that life daily of nitty-gritty warm, prayerful, faith-sharing communities, aware and are attendant to the homes our ensure to animation ongoing require will and munity, com in living as thing same the not is common in living that know all forward. go we as community apostolic of structure principal surprisingly,the somewhat and has, value, a as process emergedour in said That alone. live still Canada Lacombe ceses andworkinginFirstNationsMinistrytoday. Our motivation for this work is the good it does us as individuals. as us does it good the is work this for motivation Our We have named five parishes as Mission Centres (focusing on ur on (focusing Centres Mission as parishes five Wenamed have Associates Oblate Other Each our strengthening and renewing While – Ministry Nations First - us, know to come people young When – Ministry Young- Adult – Approximately one quarter of the Oblates in OMI in Oblates the of quarter one Approximately

– OMI Lacombe celebrates the recent commit recent the celebrates Lacombe OMI H s b u

o f O b l e t a L i f community under one roof one under community e hubs Still, we Still, ” of ” - - - - -

for itsfullmissionary, evangelizingpotential: parish the see to Francis’challenge Pope on part, in based, one scious neighbourhoods andbeyond. and churches local this to contribution In significant a centre. make can mission Oblates the the of ministry and life the in join religious) learning where people (laity, scholastics, inquirers, diocesan priests and be taken an indication that our work is done and we could fold up the up fold could we and done is work our that indication an taken be should past the of numbers large the without future a that conviction a istry. Parish in Ottawa and the possibilities around young adult / campus min is example One region. the of es OMI LacombeCanada. Oblate Associates; of energy andhopenewlife. signs humble, however are, there population dwindling and aging our For historic reasons, especially in Canada, we have operated out of provinc the among collaboration life-giving for potential is There Oblates from other Provinces continue to say yes to the mission of The MissioninKenyagrows. Women and men across the Province are committing themselves as There aresomeyoungmeninquiringaboutOblatelife. of reality the word. with final Along the not is then Diminishment constant missionaryoutreach.( of centre a and journey, their of midst the in drink to come thirsty the where sanctuary a communities, of community a is It gelizers. evan be to members its trains and encourages parish the activities proclamation, charitable outreach, worship and celebration. In all its territory,en God’shearing for dialogue, environment for an word… the community…. The parish is the presence of the Church in a giv de and pastor the of creativity missionary and openness the on pending contours different quite assume can it flexibility, great sesses pos it because precisely institution; outdated an not is parish The The decision to locate all the mission centres in parishes was a con S s n g i Evangelii Gaudium

Paroisse Sacré-Coeur Paroisse o f H o p e , 28) and St Joseph St and ------

Oblatio l 437 l Kenneth Thorson Oblatio l 438 l Local Section day’, SandraSchneiderswrites, To Life Religious Re-imagining Wineskins, ‘New book her In tent. those toandwithwhomweminister. ministry and life our through emerge will forward, way the and response, full Our sion. Canada is just the beginning of our response to Fr Louis’ call to conver The Therein liesourchallengeandhope. itself hasnoneedoflarge numbers. gregation as alocusofReligious Life is quite secure. Religious Life charism of the community, and who persevere, the future of the con the interiorize who Life, Religious to called truly are who entering people some are there as long As exaggerated. best, at is, numbers for need felt the that discover might other, they the on finances and ministries their and hand one the on communities Religious as tity iden their between relationship the re-examine could communities [apostolic] ministerial If members. dozen of couple a than more had never have years of hundreds for existence in been have that nities or ever were, called to Religious Life. Many contemplative commu actually,are people of numbers large very that unlikely highly is it eeig u Lf ad Mission and Life Our Renewing together , and as we continue to share our lives with lives our share to continue we as and , rcs i OI Lacombe OMI in process [email protected] St. Albert, AB, Canada Kenneth Thorson, - - - i m o - - S poor heretics at prayer to see with what solemnity and with what tone what with and solemnity what with see to prayer at heretics poor prayers of the Church, as official is done in our the chapters. One must watch of these recitation the hurry to shameful is It “ cathedral: seille Mar the at prayer of charge in those wrote angrily and sacristan, the with talked Vesperservice, their watched carefully He prayer. public fervent its for famous was which denomination Protestant a out sought he , Ireland and Scotland England, visited he when 1857, in that, ing lims. daily who and profane our holy temples pray by their irreverence,” would imitate the Mus to how know not do who Christians “unworthy invocations.” Twicehumble that prostrations, wished silence, he tions: not know Christ, with great praise for their “profound religious convic do Muslims the that regret between alternates Eugene St. paragraphs, long several For prayers.” their for place this for respect the for them praise I saints... their of one of tomb the as Muslims blind poor, these by revered “strongly mosque a door, next right out, pointed host their The group wanted to observe Muslim worship, and were Augustine. St. delighted of when relics the of transfer the for Tunisia to went bishops French other several and TempierFather by accompanied Marseilles, of histime. ahead way was he too, matters these in “Inter-religiousBut Dialogue.” DIALOGUE MISSIONARY If he had such an open attitude to Muslims in 1842, it is not surpris of Bishop the as he, 1842, in old, years 59 was Eugene St. When 2 the reality.the tolate.” But as Frank Santucci has shown, he lived and developed t. Eugene de Mazenod probably never heard the term “Lay Apos AS 1 He probably never heard the term “Ecumenism,” or “Ecumenism,” term the heard never probably He A ECUMENISM VITAL H y r r a P ART E. W OF r e t n i AND INTER-RELGIOUS

THE OBLATE CHARISM , i m o - - - - -

Oblatio l 439 l Harry E. Winter Oblatio l 440 l Local Section number of vowed religious decreases, and Oblate Associates increase, Oblate Associates and decreases, religious vowed of number other Oblates are doing in the areas of ecumenism and dialogue. what As our of knowledge little have Oblates most that is fact sad The well. kept secrets in the ecumenical world, and that of inter-faith dialogue as best the of se one are we kept that add would best I world. missionary the the in crets of one are we states, frequently Rolheiser Ron As worked with Eastern Orthodox and Protestants for the sake of Mission. His aid.” invoke they when Him address should God’screatures supplication of Ukrainians, who missed the ministry of their own rite. Probably nev Probably rite. own their of ministry the missed who Ukrainians, Canada, he noticed the large number of Eastern Christians, particularly western in serving While times. several area Paul Minneapolis-St. the to returned and Minnesota, and Quebec in priest diocesan a being after Oblates the joined Lacombe Oblates. and with Anglicans ny’sdealing Compa Bay Hudson the and Christians, Eastern for concern combe’s Challenge withEasternChristians tion toourcurrentinabilitybetterlinkMission,Unity andDialogue. solu a propose will we Then Dialogue. and Ecumenism regarding ple it hurtstheentireChurch. logue is part of Mission hurts not only our ability to serve the poor, but Dia Inter-faith and Unity Christian in work their how known make to Oblates of failure The 17:21). (Jo. believe might world the that so one be would all that but one, be would Christians all that pray simply not did Jesus that wrote John St. Evangelization. and Mission to linked in menism andinter-faith dialogue. ecu of dynamism the of aware be must we poor, the serve effectively poor.the To of more needs the on centered always has charism Oblate poor.Our of numbers the of growth the of aware more be to seem we Twothe USA: Canada, and mind for examples cometo Albert La First we will sketch how Oblates have followed St. Eugene’s exam ecumenism true Christianity,since of all for tragic is silence This have Oblates Founder, our of example the following Instinctively 3 O b l s e t a C d n a i t a e r I r e t n v e l y - W f h t i a r o k D

f a i r o l C e u g o r u h c h U y t i n

------protects Eastern Rite Catholics from being overwhelmed by us Latins. us by overwhelmed being from Catholics Rite Eastern protects which process complicated the with sympathized I way a In plicated.” com less church the make would It rite. Latin become all don’t they why see don’t “I huffed: up signed who Oblate One Experience.” dox ton, DC, Theological Consortium, on Eastern Christianity, “The Ortho priests forwesternCanada. rite Eastern recruiting Europe in time much spent the he for and Ukrainians, priests rite Eastern of importance the sensed nevertheless he lungs,” two with breathes Church “The statement the heard having er directly asked Ron Rolheiser, who was also helping, whether there are there whether helping, also was Rolheiser,who Ron asked directly He Ecumenism. Missionary on conducted I which group interest the in During our Belleville Convocation of April, 2013, he helped very much Christians. Rite Eastern on inflict Oblates some which hurt the enced that DivineLiturgy. of beauty the in involved, all of emotion the see to experience moving very a was it and concelebrate, to encouraged was I rite. Catholic sian 29, 1979 of St. John Chrysostom, according to the Rus Sept. the for notice short very on came Rome, with union in those and Orthodox both people, 50 family, rite Ruthenian the of help the With Family.Holy at Rite Russian the of Liturgy Divine the celebrate could Christian Studies, at Fordham University. Sheaskedme if Fr. Maloney Eastern for Center XXIII John the of GeorgeMaloney,founder the SJ, Fr. for coordinator the became and 1971. 14, Jan. on Church, Family into the Catholic Church by Charles Beausoleil, received was She heritage. Russian Technology,her of discovered she the WV coal fields, but in doing her doctorate at Massachusetts Institute in Baptist Missionary me. a proached raised been Federoffhad Andrea the permissionswereevenmorecomplicated. rite man. Then a son in the family decided to marry a non-Christian, and in the place of a Ruthenian priest, and second for the marriage to a Latin from the Ruthenian jurisdiction to which they belonged: one, to preside permissions two obtain to had I Catholic, Rite Latin a to daughter the a Ruthenian rite family lived in the parish. To preside at the marriage of During my first pastorate, in Church, Pearisburg, Virginia, u ol Mlie bae Dn asny hs esnly experi personally has Nassaney, Dan Oblate, Melkite only Our ap extraction Russian of woman a parish, small same the in But Washingthe in course a taught I 1974, and 1972 of spring the In 5 4 i m o , the pastor of Holy ------

Oblatio l 441 l Harry E. Winter Oblatio l 442 l Local Section was convinced God was calling him to be a married priest. Tony ex Tony priest. married a be to him calling was God convinced was who Moreno, Robert Catholic, Hispanic an NY,by Buffalo, Church, men Conference,heldthisyearJune15-18, Washington, DC. Ecumenical Second Council of the Nicea (787 AD). since Orthodox the for first the approaches, 2016 of and I expect to hear a lot from him as the historic Pan-Orthodox Synod website, Mission-Unity-Dialogue the of page Christianity Eastern the Divine Liturgy can be celebrated there. Dan submits items that regularly for so Theology, of School Oblate at vestments and books liturgical livering goods? de in easier company’stask the made have the would it since with Anglicans, cooperate to us persuade to attempt Company Bay Hudson the Did villages. both in Oblates have than rather village, neighboring the take the Anglicans let and village, one on concentrated have could we that admit to us for early too probably was It Canada. northern in No Sharingwith Anglicans Christians. Eastern with better work must we that America North in Oblates for reminders striking are these Istanbul--all in two the of meeting 2014 Jerusalem of Pope Francis and Bartholomew, the Nov. 29-30, in meeting 2014 25, May the People, Polish and Russian the between 2012, of 15, Reconciliation Aug. of Statement unbelievable almost the parishes whicharedesperatelyshortofpriests. ritories, Robert may be able to help in the growing number of Latin rite ter traditional their outside functioning priests rite Eastern married on Mass. Hecouldconcelebrate,though. then returned to western He NY and was never allowed to rite. preside at a Latin rite Ukrainian the in ordained was and married, Ukrainian, leaned Ukraine, the to went Robert ordination. before marry and rite, Eastern an join to be would this do could he way only the that plained Oblates wasted precious personnel by competing with Anglicans with competing by personnel precious wasted Oblates Warsawto for Moscow from I Kirill Patriarch of trip historic The ban the lift to Francis Pope by decision 2014 14, June the With Holy Angels of pastor was he when approached, was TonyRigoli 8 9 6 He just attended the Orientale Lu 7 - - - - esan priest who helped the most, J.B.A. Brouillet, was sued by one of one by sued was Brouillet, J.B.A. most, the helped who priest esan survivors. Ron Young’s doctoral thesis explores the sad result: the dioc the help to attempted Pandosy M. Charles and Chirouse Casimir gene Eu Oblates, neighboring two 1847, 29, Nov. on Oregon, in sionaries Tragedy inOregon, SomePositiveBeginningsintheEastandTexas serve. (Seebelow, E,our1972“MissionaryOutlook”pledge). to asked are or serve we areas the in Churches Christian other working II, Gaudet checked it out so much that he was called to the formidable the to called was he that much so out it checked Gaudet II, believers. attracting were With the emergence of Moral Rearmament in England after World which War groups other at looking stinctively tool, asarethestudentsand universitieswhichvaluethisresource. Ecumenical,Inter-faiththe of this of dimensions Peace and Justice and the 1950’s, at the request of their students. Hopefully, in Oblates are as aware beginning Studies, Religious of Departments developed sities univer and colleges non-religious many However,university. secular rather this of library the of shelves the on Missionaria Bibliographia at the Ivy League University of Pennsylvania, I was surprised to see the of tool priceless the couraged Streit and a long line of great Oblate missiologists to develop en generals superior Our research. his in work ecumenical Protestant 20th CenturyImprovement reveal thesametwoattitudes. Doyon, USA. the of part eastern the in Oblates of ABernard of reading careful ship anddisaster. hard same the endured antagonists as friendship personal some Christians, with non-Catholic and Catholic between hand one the on tion which predominated until the early 20th century: mistrust and persecu attitudes two survivors. the illustrates distraught episode the tragic The Oblates such as Valerian Gaudet have followed St. Eugene in in in Eugene St. followed have ValerianGaudet as such Oblates As early as 1910, our first missiologist, Robert Streit, The latter attitude is documented by Joseph Wild, mis Presbyterian of group a massacred Americans Native When at look to need we members, vowed fewer and fewer face we As i m o , and his history of the Oblates in Texas would probably would Texas in Oblates the of history his and , 10 Bibliographia Missionaria Bibliographia 11 . When I was studying was I When . i m o , in his history i m o , included 12 ------

Oblatio l 443 l Harry E. Winter Oblatio l 444 l Local Section on Sept. 11, 1962. But nothing prepared us for the shock of heretics of shock the for us prepared nothing But 1962. 11, Sept. approached, on II Vaticanof opening the as life prayer Oblate of part a was attractingpeopleandwhatcouldCatholicslearn! Rearmament Moral why was him asked Ottaviani all that Deschatelets relieved a told he appointment, the after House General the to returned a condemnation of Gaudet, or some form of punishment. When Gaudet time, Leo Deschatelets, were worried and concerned that this call meant Cardinal Alfredo Ottaviani. Both Gaudet and the superior general at the “Holy Office “ (now the Congregation for the Doctrine of the Faith) by time, all over the world. For Oblates working with Hispanics, this truly Catholic Charismatic Movement exploded there, and at about the same the as PA, Pittsburgh, University, Duquesne at 1967, 17-18, Feb. on Charismatic Explosion,1967 have changedandtherevolutionhaslessened. in the 2000’s, Jeff Gros, Goosen’sGideon text, another using was I 1990’s, the by But Peace. and Justice in work his in influenced to think that Seamus Finn, in taking this course in the early 1970’s, was Peace component, and the Missiology component, of Ecumenism. I like Revolution Brown, McAfee Robert by was Activity,Missionary and Churches Eastern and Ecumenism on Decrees the and Church the on Constitution the after text, best the that significant is It Ecumenism. tory and Ecclesiology,His in addition Church to a course then in required: Missionary courses given was I and agreed, readily Province ern emergingthis to me theology. of field East former the in superiors My introduced has University Gregorian the at studies my since siology, Mis and was Unity Christian suggested matter.I subject I in choice a given DC, Washington, in scholasticate our at theology teaching be the Council. at “observers” be to invited were kinds all of Protestants and Orthodox Eastern as sisters, and brothers then and brethren separated becoming The Holy Spirit inserted a startling development into Ecumenism into development startling a inserted Spirit Holy The and Justice the presented Brown as revolutionary, was truly It would I that ordination, approached I as 1964, in told was I When The “Week of Prayer for Christian Unity,” from Jan. 18-25, became . Introduction to Ecumenism Bringing ChurchesTogetherBringing 14 . Note how the titles 13 The Ecumenical The , and , - - - Oblate College to keep the accreditation it has just received from both from received just has it accreditation the keep to College Oblate for order In Pennsylvania. Philadelphia, Pennsylvania, of University gelical Protestantsrealizedtheirsimilarityandconvergence. Evan Ecumenism, for importantly most Movement. And Charismatic Dick Kulwiec and Dick McAlear became prime movers in the Catholic Protestant PentecostalsinLatin America andintheU.S.” indicates that there are actually more Latino Catholic “Research Charismatics than way: this it puts SJ, Rausch, Thomas everything. changed for ChristianUnity.”: paper asthe a chapter began: “The XXVIII General Chapter and Missionary Concern Region presented USA then the of provinces five the of delegates The that. after diminished sadly Chapter.It General 1972 Peak, 28thGeneralChapter, 1972,andMissionary Outlook grid ofunderstandingforanyreligiousdevelopment. a building in instructed also were Students Religions. World on tion sec strong a included Ecumenism Missionary in Oblates for required course the matter, subject the all completing after 1970, in term tumn centrate onpublicworshipasanessentialrequirementofanyreligion. of con would I grid phenomenon. And religious appreciate a to understanding, construct to able be to one required areas Both Buddhism. in was minor My religion. and history American to important so is it ties in Rome, Italy. I decided to major in the Presbyterian Church, since University of America, or from the Gregorian and Angelicum Universi needed some teachers whose degrees had not come from either Catholic religious Association of Theological Schools, the college was advised it the secular Middle States Association of Colleges and Schools, and the Oblate specialists where necessary. To adequately discover the way necessary.the where discover To specialists adequately Oblate non- for also searching ecumenists, Oblate our of contribution the aim, missionary our into thoroughly more blend should Secretariate work. ecumenical The and missionary our of integrating the to sion, Mis the of Secretariate the by given be should priority highest The our at Oblates, for least at peak, a reached Ecumenism Missionary au the for DC, Washington,College, Oblate to returned I When the at religion in studies doctoral began I 1967, summer, late In Hauf, Ed Bagan, Fran Province, American Eastern former the In 15 ------

Oblatio l 445 l Harry E. Winter Oblatio l 446 l Local Section time assistant, Valerian Gaudet, who was an invited delegate with full with delegate invited an was Valerianwho assistant, Gaudet, time tralia was “Secretary for Mission,” since the 1966 chapter. He had a full ed by the superior general, Leo Deschatelets. Willam Cagney from Aus unified witnesstothenon-Christian world(16e). thinking. In this way we will attempt to heal old divisions and present a characteristics of these Churches, their particular problems and ways of the of aware ourselves make will we effectively more this accomplish separately.To do to us oblige not does faith which them eve with rything do will we programs; or projects new initiating before area our Ecumenism arethewordsofitsstatement“Missionary Outlook:” true viewofthelinkbetweenEcumenismandMission. ism ochal book ep his of title the Note inmany delegate. chapter a not was he although helped ways, II, Vatican at influential so been had who Seumois, 1972. 19, May Andre on him, with meet to delegates for available was the Taizéchapter,of the co-founder During Max Thurian, Community, coordinated. not thus and communicated, being not was simply It vast. was members its of work ecumenical the that discovered chapter the at Ecumenism in the preparation documents for the chapter. But delegates re duced inmanpower. vastly was Dialogue and Unity Mission, Thus Rome. in residing simply a portfolio for Mission assigned to one of the general counselors was there and members, 12 at remained administration general ter,the Mission.” for ence Confer General the of “Secretary as described and vote no but voice was never translated into English, it provided for many people a people many for provided it English, into translated never was e il aiuly xmn wa ohr hitas r dig in doing are Christians other what examine habitually will We Missionary regards as chapter the of achievement crowning The Missionary of mention no almost found paper regional USA The In 1972, the general administration consisted of 12 members, head (See below, IIA forthefulfillmentofthis,atleastinUSA). members. pastoral missionary experienced and missiologists ists, ecumen our of levels, international and regional both on convening be structured into our congregation, the Secretariate should aid in the dox, Anglicans, and Pentecostals, and ecumenical instruction need to the above developments in shared ministry and buildings, and Ortho Oecumenisme Missionnaire 17 With the development of regions during the chap the during regions of With development the . Although 19 Missionary Ecumen 18 16 - -

------First andLastRegionalConference onMissionandUnity view, my greatly reduceditseffect. in has, Dialogue and Ecumenism Missionary for structure on Missionary Ecumenismduringtheautumn semesterof1977. Oblate School of Theology) encouraged me to teach an evening course (now Southwest the of College Oblate at staff The Staff. Ecumenical of National Association the of meeting annual the joined Towas these Workshop on Christian Unity, and the American Society of Missiology. National the of meetings annual the attend to continued I challenging. group intheworldtohaveCatholicparticipation. largestecumenical the was the TCC Churches. time, of that ference At be interested in the position of Catholic staff member on the Texas Con would I if asked he 1976, chapter.In general 1972 the at Province ern Missionary Ecumenism when he was a delegate from the former South Texas Conference ofChurches; BishopMichaelPfeifer, 1976-2013 Chicago, IL. with the sudden death of Charles Morrissey, at the Ecumenical Institute, resignation ofRichardHanley. and Bill Cagney left for Rome and the 29th King General Chapter, to address the Jack provincials, 5 the meeting, the Following other. each to ministering were we that conviction the promoted groups small in discussion which after conference a presented each I and Joyce John Unity.”Pena, and Roberto Mission on Conference Regional American first the for Mass., Natick, in gathered Mission, for General Assistant the and Councilor Regional the American Provincials, 5 American the ence on Mission and Unity. “On October 14-18, 34 Oblates in the field, My three years as Associate Director were certainly memorable and about concern my of learned had Ballard Manny Oblate Former setback another received Ecumenism Missionary 1977, 5, July On By 1974, the USA Region was able to have its first and last Confer any of lack the much, promised Outlook” “Missionary Although A M 22 d e x i B d n a g a U , 1974R y t i n 20

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Oblatio l 447 l Harry E. Winter Oblatio l 448 l Local Section letters attractednationalattention. pastoral His Diocese. TX San Angelo, the in dialogue and ecumenism only in the Texas Conference of Churches, but in every possible area of tional Workshop onChristianUnity, Tulsa, OK, April 10-13, 1978. Na 15th the at Model?,” a as Texas, Unchurched: the “Evangelizing seminar a leader, Baptist Southern a with present, to able was I light, de Tomy Anglo-TexProtestantism. and Tex-Mex Catholicism tween other Christians into the Church, presiding at funerals with many non- many with funerals at presiding Church, the into Christians other ecumenism: how best to prepare for inter-church marriages, welcoming wrote. also Zago Marcello general superior time),and that at evangelizer ian cles (Seamus Finn, twice); Francis George, James FitzPatrick (Austral arti wrote Province Eastern former the from Oblates 9 that see I 1995, groups.” ministerial other and churches of councils associations, ministerial of butions from the growing number of Oblates who are serving as officers evangelization... with Wecontact of lack the been has contri welcome (Jan., 1980) “One of the great disasters of Christian Unity (ecumenism) other countries. In justifying another newsletter, I wrote in the first issue US provinces sent it. I had a list of about 75 interested subscribers from newsletter Unity the began I Province, American Eastern former about 5%ofthepopulation. Catholics, 50%; than less was religion Organizedpoverty. its all with Appalachia of reality Ecumenism Missionary the discovered I There western in Virginia,ish Pearisburg,Church, Catholic Family VA.Holy par geographical large but membership small a of pastor become to sent was and Province Eastern the in back assignment new a for asked I 1979, of summer the during So ideals. great lessen vastly or destroy Appalachia, andMission/UnityNewsletter As I re-read the 31 issues published between Jan., 1980 and 1980 Jan., between published issues April, 31 the re-read I As the of provincial Croft, George of leadership the under 1980, In can personalities realities: happy less discovered also I However, not leadership creative exercised Pfeiffer Michael Bishop Oblate be needs, overlapping yet and gap, wide the discovered quickly I . The province sent it to each member, and several other of the of other several and member, each to it sent province The . 27 Another goal was to join academic ecumenism with pastoral with ecumenism academic join to was goal Another 26 25 Mission/ 23 ------Tissa Balasuriya’s paper dealt with the Mission of the Local Church Local the of Mission the with dealt paper Balasuriya’s Tissa papers). presenting without attended, Nobert Paul Leo- Georgeand cis built over Cicero’s Villa, tank outside Rome, Italy.think Jesuit (Two the more Oblates, Cavaletti, Fran Villa at Seminar Research Study) and Documentation of (Service SEDOS the at papers presented who pants Oblates in1981SEDOSSeminar to thepoorandmarginalized. mission better promote etc. to present, was Christians this Catholic All han quickly accepted, and with the general administration meeting at meeting administration general the with and accepted, quickly han Shee Canada. Paul’sUniversity,Ottawa, St. at Canada for doing was Mission Center, to do for the USA what the Institute of Mission Studies them to be used. for I proposed that ways the former Eastern Province research establish a to me asked Sheehan William Provincial DC, ton, 99 Triumph andTragedy oftheOblateCenterforMissionStudies,1994- Movement asvastlyimprovingtheirviewofCatholics. Charismatic Catholic the to referred signers Evangelical Protestant the Mission.” for Together Evangelicals and “Catholics 1994: Dulles and Oblate Francis George, produced a remarkable statement in Catho lics to intercede. Instead, the initial group, which included Jesuit Avery asked group A 1993. in murdered were Several trickery. and coercion using proselytizers, as perceived were undoubtedly some and George Evangelicals andCatholicsTogether forMission,Cardinal Francis Third Church book controversial his of dimension ecumenical the on him interview and Buhlmann Wahlbert as such participants meet to chance a me gave importantly,it more Even Relations. Ecumenical and Mission Christian with mine and Church, Local the of mensions Di Missionary the with Montanyane’s Alexander Society; Secular in American Presbyterians had been trying to evangelize in Mexico, in evangelize to trying been had Presbyterians American partici 44 the among were Oblates three 1981, 8-19, March From When more rooms became available at Oblate College, WashingCollege, Oblate at available became rooms more When . 28 The Coming of the of Coming The 29 Many of Many ------

Oblatio l 449 l Harry E. Winter Oblatio l 450 l Local Section the entiresetofBibliographiaMissionaria. “Mission” and (1994-99). (1967-94) We soon became “Kerygma” the only library in Washington, journal DC to have Institute’s the of sues holdings. library our increase to ecumenism on thesis doctoral a sent mediately lege staff, andwebegan. Sullivan came from Brazil and Henry Lemoncelli from the Oblate Col from Superior General Marcello Zago and his administration. Soon Jim support and advice much had we 1994, November, in College Oblate e o OM, n 6 sus ee ulse fo Jn 19 t Sept., to 1996 Jan. contribution great a make would OCMS like looked it when Just 1998. from published were issues 6 and OCMS, of ter tributed an African perspective. con he so University, Catholic at studying was Iwele Gode Church.” Catholic Roman the and Church Orthodox the between Dialogue the in Issues “Contemporary on Hryniewicz hear to room conference our about 45 Eastern Orthodox, Eastern Catholics and Latin Catholics filled ficially began. Through McLean’s friendship with Waclaw Hryniewicz, of we before even was 1995, 20, March on best had, we publicity opening the fact, In Philosophy. and Values in Research for Council his Paul Oblate and McLean George with and then Studies, Narrative for with Costello’sCenter JPIC, and Finn Seamus with closely work to us asked Sheehan expertise. his with us provide to 1998, of semester spring YoungRon the Studies. came Islamic on lecture to 1997, of ter Washington Theological Union. the and OCMS with working in interested very became Antonio San laity.with worked we as staple a became Must” They Why and Evangelize Don’t Catholics “Why pamphlet sic clas Dulles’AveryEcumenism. and Mission between arti link the foundational on his cle us sent Zago helpful. very be to Missiologists Oblate on booklet a editing found I Ministry. Hispanic in specialized and workshops the with as the helped Lemoncelli non-Oblates. popular most Hoge Dean and Hellwig Monika Sofield, Loughlan and lates, Ob popular most the Lougen Louis and Power David by those with The newsletter “Mission/Unity” now became the official newslet official the became now “Mission/Unity” newsletter The semes autumn the during Philippines the from came Ante Jose days, retreat and workshops 11organizing in specialized Sullivan Henri Goudreault, Director of the Institute of Mission Studies, im 30 The Oblate Center for Mission Studies acquired all the is the all acquired Studies Mission for Center Oblate The 31 Oblate School of Theology,School Oblate ------more importantly, Provincial Louis Lougen asked me to present to the to present to me asked Lougen importantly,Louis more Provincial book small the up write to able was I energy.So Oblate and author, Oblate an of example great NY,a Buffalo, had Church, I Lima of Rose St. of Five Ways FellowshipBegins,1998-2009,andRPMMention without anyclosureorgrieving. died it interest, and publicity great with Begun it. killed one, into inces prov 5 the of reorganization the Church, the and Oblates the both to help oftheJPICoffice. oped for the Mission-Unity-Dialogue ministry of Harry Winter with the and organization aspects of his ministry. A new brochure is being devel Finn has been working with George McLean in order to clarify financial Seamus Winter). Harry (Fr. ministry Mission-Unity-Dialogue the and McLean) George (Fr. Philosophy Valuesand in Research for Council #23, MissionForumon Youth Ministry: item, last very the following paragraph, this produced me) to seemed it least (at whining and nagging Constant (RPM). the Mission” Province “Renewing program the began it needs, increasing and numbers Faith.” three to two and of Immaculate People Mary All of Oblates offered“For are weeks every Updates Province. USA the by supported name, Mission-Unity-Dialogue ity oflawsandlegalsystems. rigid the experienced have They persons. undocumented with worked have those of Many liberal. be to tend 76 about that discovered was total), it 190 (about presentation each in done survey the of results the USAthe of Oblates. areas examining six After then the to presentation this make to me invited he council, the surveying From denomination. eral) in every Oblate community, in every parish, and in every Christian lib and fundamentalist II, Vaticancharismatic/evangelical, (catholic, provincial council on Sept. 18, 2007, my thesis that there are five ways We will continue to explore ways to support the ministries of the of ministries the support to ways explore to continue Wewill diminishing at seriously very look to began USAProvince the As became first newsletter Mission/Unity the time, this during Also pastor appointed was I when associate my as Rigoli Tony With iiig r teghnn? ie as f Christianity of Ways Five Strengthening? or Dividing 35

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Oblatio l 451 l Harry E. Winter Oblatio l 452 l Local Section novice readsthisbookinthenovitiate. every hope I priceless. are USA, the in publishing Catholic and CCD, School, Sunday of origins Protestant the of analysis His sources. tant including insights and data from both Catholic and Evangelical Protes Republic. In 2005, he published a masterful book on Hispanic ministry, panic culture, he took a seven week immersion course in the Dominican da, twice, from 1968-72, and from 1991-1999. To learn more about His Jim FlavinHispanicBookof2005andCardinal Quevedo about Ecumenism, when he presents the importance of evangelical and concrete is which one only the Today,”is Mission Oblate “Our ticle, Dumais’ar Canada. from Dumais, Marcel by one and USA, the from Finn, Seamus by one and Power David by two are book the in articles Latin Europe. of America, and Regions Asia the in tees the internationallevel,Iattemptedtofindoutwhois serving onit. on Committee Mission a have we thatVery Administration.surprised Religion, in Sri Lanka, and the Mission Committee of the OMI General and Society for Centre the listed: were publishersTwoPortfolio. sion day ToMission Oblate to Challenges Century: 21st the in Evangelization Oblate MissionCommitteeBook,2010 differences. the respect we as long together,as work can and culture culture Anglo in much has Snows common with Flavin’sthe book. Both are demonstrations of that the Hispanic Lady Our of Shrine National the at 2015 23/24, May of gathering Mayo de Flores national the during Uribe id minute video of Cardinal Orlando Quevedo being interviewed by Dav venting thewheel. rein energy and time of lot a Wewaste have. Oblates other that tools and accomplishments the of unaware are time the of most and corner Gate , edited by Oswald Firth, who was the assistant general with the Mis It seems to have disappeared, but we do have Mission Commit Mission have do we but disappeared, have to seems It book a with me presented O’Donnell Bill 2010, In 46- The Philippines. the by adapted was Catholicism Hispanic book, His work? his of aware are Oblates many How Stephen’sMiramar,Flori St. Church, at stationed was Flavin Jim , seems a prime example to me that each of us works in our own our in works us of each that me to example prime a seems , 38 3736 39 Among the 9 the Among St. Stephen’sSt. Trailblazing ------circulated magazine “Catholic Digest”, in 2011: “Our Oblate spiritual 2011:Oblate in “Our Digest”, “Catholic magazine circulated Louis Lougen’s “CatholicDigest” Article, andHis Appointment them. with working on George Francis than hopeful less is and Gospel, the of dimension social the lack they observes He Christians. Pentecostal terned after the Justice-Peace and Integrity of Creation flyer, and pre and flyer, Creation of Integrity and Justice-Peace the after terned in Mission,oneEcumenism, andoneinDialogue. ent regions and only visiting Rome annually. One would be a specialist the polyhedron might work: a troika of three Oblates residing in differ pushing Frances Pope following perhaps congregation, entire our for the International,andProvincial Levels Plea foraStructure/Network toParallelandIntersectwithJPIC,on what “coordinating”means. sure quite is one no above, implies RPM as But support. great was this effectiveProvince, U.S. Personally,2017.” 15, July until 2014 15, July the for Mission-Unity-Dialogue of “Coordinator appointment: pected rector of the 104 Residence in St. Paul, MN, was a second, totally unex Appointment asCoordinator ofMission-Unity-Dialogue Mission, promoting Unity andDialogue. in had have Generals Superior our place the strong continues now Lougen Peoples, of Evangelization the for gation and workwiththemsothatourworldwillreflecttheheartofGod.” religions other respect to us enables spirituality Oblate God. in lieve be others how understand to seek we faith Catholic our in Grounded ity also brings us into dialogue with people of other religious traditions. The flyer which is coming as an attachment has two sides. It is pat Regarding a structure for Ecumenism and Inter-religious Dialogue Di as me appointing 2014, 13, June of Obedience of Letter the In Congre the of member a as 2015 early in appointment his With widely the in way this it put Lougen, Louis general, superior Our 40 C t n e r r u D e v e l o p s t n e m

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Oblatio l 453 l Harry E. Winter Oblatio l 454 l Local Section portfolio. Mission the assigned councilor provincial the of direction the under be course of would people Spirituality.Both in offered doctorate the and there, ecumenism and missiology of professors our of because tonio, cause ofthemanynumbermissionarygroupsheadquarteredthere. be DC in time part least at someone have to imperative is It Curran. Peter as such missionary semi-retired a be might DC in serving person sumes a footprint in Washington, DC, and also in San Antonio, TX. The gram, andthe2016GeneralChapter.pro Mission Province the Renewing the this: promote to places and Church. entire the Wehurts and us, hurts times concrete very MUD two have for structure of lack our that concerned very be time same the evangelicals andfundamentalists. terms with it, and promoted, as much as he could, our convergence with renewal.” charismatic the with terms to come to refused simply have church the in leaders “pastoral ute whattheyareexperiencing,andalsolearnfromothers? Doctrinal Ecumenism, and Dialogue, how can men in the field contrib so many developments regarding Evangelization, Spiritual Ecumenism, WithDialogue? and Unity Mission, for network or structure sponding corre a not is there that evident not it is levels, national and national lates havebeenintheforefront. Ob faiths, other of people with Community,and Christian the within Both movements. religious new in interest constant and bold of ample May every Oblate delight in what we have accomplished, and at and accomplished, have we what in delight Oblate every May today: truer even are 2009 of words Deck’s Figueroa Allan Fr. inter the on both JPIC, for structure the at look we as However, North in Mary of Oblates Eugene’sSt. followed have America ex An San Theology, of School Oblate at necessary is footprint A C 43 n o I believe Francis George did come to come did George Francis believe I L C n o i s u St. Paul,Minneapolis [email protected] Harry E.Winter, US Province i m o ------83 Bernard 123. and 83, pp. 9-12, on documentation precious is There 154. and 8 pp. only listing Protestants, with relationship the to comes it when index faulty very a has 1967, Fathers, Oblate of ety Interpretive Association, 1986,2005isavailableonthe internet. Clifford 2000. riana, Immaculate to the Oregon Territory (1847-1860) 457, 459,462-65.Itwouldbeinterestingtoknowwhat Anglican sourcesreveal. West Hudson’s Bay Company: a Mutuality of interests in the Interior of the Canadian North- winter.org/Eastern Christianity. www.harryStatement: Russian Polish the on commented has Dialogue, International 4, 7. on the“Archives”page.“Oblatio”hasitsown able on the public section of the international website www.omiworld.org, the first three views (“Missions OMI”, “Etudes Oblates”, “Vie Oblate Life” and “Oblatio”) are avail re Oblate four all that Note treatment. extensive more much a for 467-499 p. (1998), 220. See Yvon p. 4, trip, the mentions Leflon 417-57. pp. journal, entire 443-44.Translationthe mine; p. 103-104,205. enod J. Babeau: nicknamed Picot, Elizabeth fishmongers, the of leader Eugene’spicturesque St. the also with See relationship 2012. 3, July laborators, es inSympathy Province” 6(Oct.1979,#2),p.5. ship withtheSheptytskyInstitutecontinuesOblateworkUkrainianCatholics. University’srelation Paul St. 1904. and 1900 in were Europe to visits recruiting The tians, for example in the entry for him in the online Second ReadingintheOfficeofReadingsonhisfeastday,the May21. as used is which of part 1860,” Lent, of Letter “Pastoral his see Church, tutional L see , Protestant burning in Canada in clergy local joined Oblates when attitude John Henry Newman and Nicholas Wiseman, is very moving: 278-90. For St. Eugene’s St. Eugene’s meetings with the three future English cardinals, Henry Edward Manning, e , Milwaukee, Catholic Life Publications, Bruce Press, 1956; see his article in Harry in article his see 1956; Press, Bruce Publications, Life Catholic Milwaukee, , L F , “Vie, 449-53, 446-47, 443, 441, pp. especially 439-66, p. (1998), 57 Life” Oblate n o , translated by Francis D. Flanagan, D. Francis by translated , 11 10 9 8 7 6 5 4 3 2 1

, 3, p. 139-40. For his teaching that the Church is much bigger than the insti the than bigger much is Church the that teaching his For 139-40. p. 3, Ronald Wayne Ronald Raymond example for See Waclaw Laura www.harrywinter.org/EasternChristianity; Abouna George Gala and Ruthenians, Ukrainians, as described variously are Easterners The L Mazenod, de Eugene St. I say a careful reading because Joseph because reading careful a say I F. e S L F u t n a n o L B , “Sophia”,45(2014,1),p.17. . 4, p. 288-89. The entire section, regarding the Oxford Movement and Movement Oxford the regarding section, entire The 288-89. p. 4, C a r e H C C n i o d u a e o r i w e i n y r i , c f i i m o t , D , Vatican Lifts Ban on Married Priests Married Vaticanon Ban Lifts i m o y r u r Y , www.eugenedemazenod.net/The Service of Lay Mission Col , g n u o i m o c , z Pearisburg , , D , i m o Marcus and Narcissa Whitman Narcissa and Marcus n o y o Mgr de Mazenod et les musulmans , i m o , who served for many years on the Catholic-Orthodox Voyage en Afrique en Voyage , , H i m o The Mission of the Missionary Oblates of Mary of Oblates Missionary the of Mission The e u , “Oblate Fathers Newsletter,Fathers “Oblate , Eastern American , l i m o Cavalry of Christ on the Rio Grande, 1849- Grande, Rio the on Christ of Cavalry , h Olts f ay mauae n the and Immaculate Mary of Oblates The , 3, NY,1968, 3, Press, , University Fordham W , Rome, Pontificia Universitas Grego i l d Dictionary of Canadian Biography , Men of Hope of Men “isos M” 2 17) p. (1874), 12 OMI” “Missions , D , “Sophia” 45 (2014, 1), p. 1), (2014, 45 “Sophia” , ry t i m i L , Seattle, WA,Northwest Seattle, , e L F , “Vie Oblate Life” 57 n o , Boston, MA: Soci MA: Boston, , , Orthodox ChurchOrthodox , Eugene de Maz de Eugene ------.

Oblatio l 455 l Harry E. Winter Oblatio l 456 l Local Section Zago description of Assisi, 147, Feb. 1987. There are copies of both reports in “OMI in reports both of copies are There 1987. Feb. 147, Assisi, of description Zago the for except 1998, May 221, issue from website omiworld the on available only is Currently,3-5. p. “USA1974), Documentation” 25, (Dec. “OMI 21 Communications” Tomby is description longer a 1-4; p. 1975) 15, (April 57/75 tion” ism see chapters, 1980 and 1974 the for 213-232; p. (1975), 34 Life” concern forEcumenismandDialogue“trulyanewone.” i m o deal with Ecumenism in # 6 (not 8 as in the index, p. 187), and 66a. See Fernand r e t (Roma: Pontificia Universitas Urbaniana, 1970). For more on Seumois, see Harry 4, 46. Missionary ConcernforChristianUnity Harry See 18. Unity,”p. Christian Franciscan UniversityPress,1992. the Patti of participants, one by experience Duquesne the of account the read to moving very still is It from canceron Aug. 12,2013,deprivedecumenismofagreatandholyperson. he on the doctrinal side of ecumenism and I on the missionary side. His untimely death to Ecumenism ia, E.J. Dwyer, 1993. Jeffrey gentleman and scholar. Gideon 1945-70 Church,Presbyterian doctoral thesis: my in worship, Presbyterian revolutionizing in Brown’swork examined I 1969. 1967, oirs Missiologists. Missiology of eter Harry see etc, JPIC, ecumenism, of strength the of indication the as Missionaria Bibliographia For OblateMissiologists. copy,ww.harrywinter.org/2011:internet 36-43; p. 1997, Studies, Missions for Center Harry see successors, his Missionaireisme Protestanten,Glaube und Theologie Studies, 1997,p.47-55;internetwww.harrywinter.org/Oblate Missiologists. W r e t n i , , , “Vie OblateLife”39(1980),p.21-44. . i m o O.M.I. The Apostolic Man Apostolic The O.M.I. 21 20 19 18 17 16 15 14 13 12 , Harry Delegates of the 1972 Chapter, “Missionary Outlook,” #16e. Our Constitutions Andre Precapitulaire, Commission for Concern Missionary and Chapter General XXVIII “The Delegates, USA Thomas Robert Valerian First American Regional Conference on Mission and Unity Andre , i m o Oblates atVatican II: An InitialSurvey , ed., , , Mahwah, NJ: Paulist, 1998. Gros and I worked together for many years, W S S M Catholic, Evangelical and Reformed: The Lord’s Supper in the (United) R r e t n i s i o m u e s i o m u e G , Roma: Pontificia Universitas Urbaniana, 1970, 88-89. For Streit and Streit For 88-89. 1970, Urbaniana, Universitas Pontificia Roma: , c s u a , “Missiology” 27 (1999, 1), p. 35-39; www.harrywinter.org/Oblate35-39; p. 1), (1999, 27 “Missiology” , Oblate Missiologists Oblate A G t e d u a f a e e L L c , h i m o , , Brown, r e h g a , , i m o i m o j s W i m o , , Mission and Unity in the Spirit of de Mazenod ToOther the Embrace r e t n i , cts Streit’s cites , G , M eueim Missionnaire Oecumenisme s o r , and enjoyed several very long visits with him. A true Ahim. with visits long very several enjoyed and , Memoirs G , Rome, General House, 1992, p. 72-74, where he call he where 72-74, p. 1992, House, General Rome, , The Ecumenical Revolution s n a n e s o o , W , i m o W f r e t n i , 1910, p. 299-314 as just one example: one just as 299-314 p. 1910, , s f Chapitre-1972-Chapter, Liste des Capitulants des Chapitre-1972-Chapter,Liste c e i r e t n i , , Eamon , Bringing Churches Together, Newton, Austral l , Washington, DC: Oblate Center for Mission for Center Oblate DC: Washington, , Oblate Missiologists Oblate (1997). There is a French version: French a is There (1997). d , “EtudesOblates”31(1972),p.259-82. , , , i m o As by a New Pentecost New a by As i Msingshctih Ltrtr der Literatur Missionsgeschichtliche Die i m o , M , Bibliographia Missionaria: Thermom Missionaria: Bibliographia , “Oblatio”1(2012),p. 338-340. The 1972 General Chapter’sWorkGeneral in 1972 The c , “America” (April 16, 2007), p. 14. p. 2007), 16, (April “America” , M s u n a and Ann Ubnaa oa eis 4 Series Nova Urbaniana , , Garden City, NY: Anchor, , Washington, DC: Oblate Washington,, DC: Missionary Ecumen Missionary , “OMI Documenta , Steubenville, OH: Steubenville, , R W s g g i s o z r , , “Vie Oblate Introduction , Mes Mem Mes i m o Oecumen , in the in , J W e t t e , p. , n i ------, Bloomington, IN, Author House, 2004; Harry national BulletinofMissionaryResearch”, Jan.1996,p.19. “Inter 4; p. 1995, March/ April, Update”, “Mission Mission Association Catholic US Faith, nd,probably1992. Catholics Don’t Evangelize and Why They Must cal Marcello regularly; updated www.harrywinter.org/Oblateedition internet 1997, Studies, Missiologists, Mission for University. Paul’sSt. of of Theology Faculty the by absorbed recently been have to seems Studies America Latin in Development its M s u a h faith groupsincentral Texas. Bishop Pfeifer’s leadership in the 1980’sand 1990’s; he also began one of the first inter Trends”, 8(July/Aug.,1979,7),p.101-06. as Austin’s “Texas CatholicHerald”,May12,1978,p.1. “USA OMI Communications” 39 (June 11, 1978), p. 8 and in Catholic newspapers such menical Institute,focusingonfundraising. Unity, 1974Conference.” Mission- “USA folder personal my in Communications” “USA and Documentation” Renewal Centers (NCORCC),ChristtheKingRetreat Center, Buffalo, MN. and Retreat Oblate of Conference American North the of meeting 2015 26, May the to was presentation recent most The regularly). (updated Waysharrywinter.org/Five Christianity of Ways Five Charles See www.harrywinter.org/ManhattanDeclaration. seminar in“Mission/Unity”9(May, 1981)and10(July, 1981). o L the way25thanniversaryof1986 Assisi gatheringwasredirected. of a reflection that some Vatican considered Zago too liberal, as was shown by more was letter his that suspect I 1989. Winter,21, to March Duprey misleading, was ecumenism” “wider Zago’sterm that Duprey,M.Afr.,complained Msgr.Pierre 1987) Each issuewasasinglesheet,twosides. f g n a n i t r a m Ut Unum Sint, “Omnis Terra” 263 (Dec. 1995), p. 488-92; Averyp. 1995), (Dec. Terra”“Omnis 263 Sint, Unum Ut c , eds., a , 33 32 31 30 29 28 27 26 25 24 23 22 p m m , , Oblate initial publicity in “Oblate World “, Oct. 1995, p. 2; general publicity in Harry Goudreault, Henri Francis Joseph and FMM Motte, Mary in published are Oblates by papers three The Marcello Tony Harry for “TexasEcumenical Action” newsletter Churches of TexasConference See Harry in 6; p. 1978, Summer, World”, Oblate “The in described was seminar The Charles The Coming of the Thirdthe of Coming The Church a s

(eds.) , Evangelicals &CatholicsTogether The Missionary Influence in the Origins of the Ecumenical Movement and Movement Ecumenical the of Origins the in Influence Missionary The R W W W o g i G M r e t n i Mission in Dialogue in Mission r e t n i r e t n i e g r o e Z y e s s i r r o l o g a i , i m o , , , , i m o i m o i m o , i m o i m o , , Buffalo, NY, Keller Brothers, 2003, internet copy: www. copy: internet 2003, Brothers, NY,Keller Buffalo, , Funny Things that Happened to Me on the Way to Heaven Wayto the on Me to Happened that Things Funny , , , ed., , i m o , TexasConferenceChurches-SouthGod of of , Why Another Newsletter? Another Why , i m o Towards a Wider Ecumenism Wider Towardsa Oblate InterestOblate Z , to Harry Winter,Harry to , o g a , spent at least a year on the staff of the Chicago Ecu Chicago the of staff the on year a least at spent , Oblate Missiologists Oblate , Ottawa, Canada, 1972. The Institute of Missions of Institute The 1972. Canada, Ottawa, , , i m o , Maryknoll, NY,Maryknoll, , Walbert1982. Orbis, , , Maryknoll, NY,Maryknoll, , the described I 1978. Orbis, h Msinr Iprac o te Encycli the of Importance Missionary The , “Mission/Unity” 30 (Oct. 1994), also on also 1994), (Oct. 30 “Mission/Unity” , W , Dallas, TX, Word Publishing,1995. , NY, Society for the Propagation of the r e t n i i m o , Oct. 5, 1994, enclosing Malcolm enclosing 1994, 5, Oct. , , Washington, DC, Oblate Center Oblate Washington,, DC, , , “Mission/Unity” 1 (Jan. 1980). (Jan. 1 “Mission/Unity” , i m o , Dividing or Strengthening? “Mission/Unity” 26 (Dec. 26 “Mission/Unity” C o l n o s and Richard and D u , “Ecumenical , L L s e B , h u j s , l N n a m Why u e - - - - - , ,

Oblatio l 457 l Harry E. Winter Oblatio l 458 l Local Section i m o 2005. 25, 2013, Addendum A, p.11. Wednesday onthenationalwebsite,andHurkesin“OMI/USA.” i m o Hurkes, Charles and Willto Shaw indebted I’m right. on down third Something?,” for “Looking www.omiusa.org, website Oblate USA national the with linked is website (Third series, Aug. 2009). Aug. 2009). series, (third 6 “Mission-Unity-Dialogue” in Also #26):405. 2008, 4, (Dec. 38 gins” forthcoming bookofthesametitle. his on 2015 2, June of presentation MN Paul, University,St. Thomas St. Transition,” in Tradition Francis, “Pope Faggioli, Massimo also See it. around circling everything with center the as San Antonio, or Washington,or DC, Rome from away get to effort ments onworkingwithMuslims,seewww.harrywinter.org/Dialogue. Lougen’sand article, com entire the For 2011,28-29. July/Aug. p. Digest”, “Catholic sion Committee,2010.Dumais,p.49. lenges to Oblate Mission Today Winter, June8,2015. , “Slideshow”,May23/24,2015. every items Oblate publicizes Shaw as website, this to periodically referring for , 43 42 41 40 39 38 37 36 35 34 Alan the in explains Francis Pope As Louis www.omiusa.org, Cardinal Orlando Quevedo, Oswald Harry Winter, James September #2, Implementation”, on Report Mission, Province the “Renewing NY,the Buffalo, in 2001, during developed www.harrywinter.org,originally published: were statistics The F L a o r e u g i F n e g u o F l h t r i a v n i , , , i m o D i m o i m o i m o e , to Gilberto Pinon, , ed., , K C , , Praying with the Missionary Oblates of Mary Immaculate Mary of Oblates Missionary the with Praying t Sehns Gate Stephen’s St. , j s , Colombo, Centre for Society & Religion; Rome, Mis , Trailblazing Evangelization in the 21st Century: Chal TrailblazingCentury: 21st the in Evangelization Hispanic Ministry: New Realities and Choices and Realities New Ministry: Hispanic ra Meetings Area Joy of the Gospel the of Joy i m o Mlo, as, nt Sre Books, Street Unity Mass., Milton, , , June 6, 2015; Gilberto Pinon to Harry i m o “iso-nt-ilge, 6 “Mission-Unity-Dialogue”, , , , #236, the polyhedron is an is polyhedron the #236, , interviewed by David Uribe, , “Ori , - - - - , T 1492 intheCaribbean,called thepeoplethere“Indians.” in Columbus like India, in was he that believing and 1497 in Canada eastern reached Cabot Giovanni Italian England for Exploring ments. settle any establishing from arrivals the prevented natives the conflict subsequent the In Newfoundland. day present of shores eastern north the reached Vikingswhen Scandinavia 990-1050 of circa occurred ans about 13,500yearsold. be to believed Canada of coast west the on weir fishing a is Canada in presence human of artifact oldest The Siberia. eastern of people cient an the to Canada of peoples native the links evidence linguistic and Genetic culture. settled more and technology stone population, in rise Canada. a to leading stabilizedclimate world ago years 10,000 Around to settlers first the became mammoth as such animals herd following people ago years 17,000 and 40,000 between .Sometime age ice last and the Siberia during between dropped bridge levels sea when Alaska ace. pref saints. become to finally, them and, help Christians, must like we belt fastenedwemaygowheredonotwishtogo. and outstretched arms with But ourselves. or it betray not do we that THE OBLATE CHARISM The first known contact between Europeans and native Canadi and Europeans between contact known first The The first people to migrate to North America travelled across a land But firstwemusttreatthemliketheyarehumanbeings. We must lead people to act like human beings, first of all, and then to be ready to challenge ourselves and our institutions in order in institutions our and ourselves challenge to ready be to we always be vigilant to words and the spirit of the charism and his reflection not a pleasant reading. It is meant to a caution that WESTERN CANADA M r a k AND B l m o THE COLONIZATION OF , i m o

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Oblatio l 459 l Mark Blom Oblatio l 460 l Local Section wick. But the local Native Chief Donnacona expressed his offence in offence his expressed Donnacona Chief Native local the But wick. and land. gold. Instead they discovered rich quantities of fish, fur bearing animals copper,and spices, silver its and India to passage a of search in marily onwards France and England dominated the exploration of Canada pri to fish and hunt whale but their settlements were temporary. From 1700 Between Quebec. 1600 and 1700 Europeans from now several nations came to Newfoundland is what in cross a erected and river up sailed bring missionaries on his next voyage but his financiers put pressure on to wanted Champlain France. later and Spain in beginning community Franciscan the within movement reform a were Récollets The Acadia. of colony French the of part was which 1609, in mission a established American jurisdictiontopracticereligioustolerance. North first the thus Avalonwas tolerance. religious of principle novel the embraced and Newfoundland, in unimpeded religion their practice to Catholics of right the secured Calvert period, the of conflicts ligious man Catholic ministry in British North America. Despite the severe re Calvert brought two priests to Avalon. This began Ro 1627 Avalon.In it calling colony, a established and Newfoundland in land of tract a purchased Calvert, Georgeactivity. 1620, missionary In Island of Montreal, which later became a Catholic colony for trade and the on post trading fur a City.established Quebec 1611,Later,he in in the nextfourhundredyears. for take would Canada of people native the to mission Christian the of this way: The first religious in Canada were the Récollets from France. They colony Catholic first the founded Champlain de Samuel 1608, In We will be able to see in this archetypal scene the pattern that much ed saidcrosswithouthispermission. wanted to say that all the land was his and we should not have erect his two fingers, and then pointing to the ground all around us as if he with cross a making and cross said at pointing us, at forth held and [...] brother his and sons his of three with boat a in skin bear black old an wearing came chief the when ships our to returned had We On July 24 1534 Cartier erected a cross on the shore of New Bruns and France for coast east Canada’s on arrived Cartier Jacques - - - - - fairs. af own its managed essentially but Britain to linked still was Canada North British the America through united Canada Act. in colonies four the 1867 In faithful. the of resources the by limited effort small a was lished estab missionaries European other on went time 1620. As in City bec unpopular atthattimeinFrance. were who Jesuits the over chosen were poverty of vows their with lets him to find effective but inexpensive missionaries. The reformed Récol were tobecompensatedby thegovernmentforoperatingschools. churches system. The school residential the operate and create to ment glican, Methodist, United, and Presbyterian churches in a formal agree An Catholic, Roman with joined Canada early of officials governing schools. day school concept the was largely But abandoned in favor areas. of residential established (boarding) some in schools mission or day ready through be would “natives” the civilizing of method best the that believed was It society. Euro/Canadian new the number of policies determined to assimilate the aboriginal peoples into land foragriculture. ing offered to anyone who would establish a homestead and prepare the be was land of acres 160 throughout Westernthat Europe Eastern and advertised Canada Then farming. for unsuitable land usually reserve, a called place one in live to have would They education. and medicine the government negotiated treaties with the tribes in exchange for food, Then food. for buffalo on depended who natives the for plains the on starvation of conditions caused This extinction. near of point to plains to strategically induce overhunting of the buffalo that roamed the central but lightlypopulatedplainsofcentralCanada. the United States was going to invade and assume possession of the vast that threat real very a also was There Canada. new the in have to were This undertaking grew in structure and purpose from1831 when the a was which Act” “Indian the legislated government the 1876 In The government’s response to the threat of American invasion was The new governors and bureaucrats questioned what place indians Que near indians for school boarding a established Récollets The schools for Indians Including Moravians and Anglicans but this but and Anglicans Moravians Including Indians for schools���������������� ����������������������� . There were al were There . ------

Oblatio l 461 l Mark Blom Oblatio l 462 l Local Section west of Canada from Ottawa to the pacific coast and arcticthe ocean. From across locations four at centres missionary major established had near thetradingpost. of these were married they usually stayed with their family at a mission the among Oblates. alive was ideal same The most since but Anglicans the join to men young many led Canadians of people indigenousthe of souls saving of ideal The world. new brand a to missionaries coming be of challenge the to respond France of men young the time In ada. these familiesdidnothave thepresenceofchildrenintheirlives. years hundred a over For like. was life family what experience not did entire youth. For over a hundred years nearly every native young person Native families were taken out of their own homes and families for their in children aged school all nearly years summer.hundred one over For in return to families their from distances great taken and bus or plane boat, by fall the in gathered be would children year.meant the This of provide Catholiceducationtothenatives. to challenge the to rise Grey the as such counterparts their and tween the Anglicans in the more northern areas be saw the saw competition the Oblates The Oblates. by evangelized being were that natives those among schools open to permission denominations protestant the give would government the that threat the was schools residential ing the governmentlivingoff welfare. of dependents be simply not would they that ensure would that guage lan and education skills, obtain to people an native their for as opportunity schools the saw Saskatchewan of Charlebois and Manitoba of on the themselves find to margins ofthenewCanada. not as so them educate as well as society Christian a into natives the form to opportunity an as schools dential area withpersonnel,fundsandsupplies. these centres the Oblates supported many other missions throughout the The government required that children attend school for ten months operat and building in involvement Oblates the accelerated What Some of our Venerable Oblates, Bishops Grandin of Alberta, Taché resi operate to offer government the seen have must Oblates The Because of their mobility and numbers within ten years the Oblates Can to Oblates six first the sends Eugene St. that time this at is It ------schools in France, and later the university of Ottawa. However, these However, Ottawa. of university establishing the later and authorized France, in he schools necessity of cases In teaching. in volved them. civilize would schools the that hoped probably they culture western of be the cornerstone of a new temple in the wilderness. Like most people would that Christians of kind the into people these change to required was sacrifice this that rationalized likely most They children. nations first these to benefit great a be would it that believed Oblates the and in all language groups learned as much native language as they could they as language native much as learned groups language all in missionaries Early Quebec. or France in like institutions educational residences. Oblate separate in reside should they that should and schools the in reside not Oblates that ruled He principal. Oblate an with communities religious female by operated generally were which schools, residential the of administration the with dealt also Alexander, He Saulteaux. Fort for Manitoba, and Chipewyan; for Saskatchewan, Beauval, Cree; for Alberta, Grouard, languages: Indigenous of study the for schools three establish to proposal a ratified had Oblates the of Council trative given viewthattheywereuncivilized. the challenged that state a themselves, governed Peoples Aboriginal that state to as Vegrevillefar Father so communities. went these of ies stud anthropological first the considered be can what creating Peoples nations inthe19thcentury. given the Oblates their advantage in relation to other religious denomi had that course, of this, was It predecessors. their as linguists skilled become to languages native of study the resume to need would aries work in the North West. One of his recommendations was that mission missionary their of re-evaluation a in resulted Labouré de Théodore al preaching thegospel.Educationwasnottheirmandate. missionaries be to was Oblates of vocation order.The the for priority new a not but adaptability Oblates the underlined and exceptions were But in rural and northern Canada in the 1800’s there were no other Adminis General the that announced also General Superior The of Aboriginal lives the documented Oblates of number a well, As In 1935-36, a visit to the Oblates in Canada by the Superior-Gener in directly be to Oblates his want not did however Mazenod De culture Catholic in history long a had has schooling Residential ------

Oblatio l 463 l Mark Blom Oblatio l 464 l Local Section from Quebec and so represented the largestin the represented Canadians so of contingent and Quebec from new a role for women in the church beyond the cloister.exemplified The Grey Nuns came nuns The west. and north the educa in endeavors their tional stabilize to Oblates the for possible it The made Montreal). Nuns of Grey Charity of (Sisters Nuns Grey the of help the out into nativelanguageinwrittenform. scriptures the translating began and catechisms simple produced lates Ob the these From language. spoken their of syllables the translated that symbols of series a used genealogies. They family recording often schools treated the students as best they could given the circumstances. the ran who nuns and priests the of some certainly and schools, dential mean andphysicallyabusive. And somesexuallyabusedchildren. were Some other. each for meant not were by that children frustrated and system became a Others well. them treat and students the serve to efforts in lives their out poured men and women Religious others. deaths ofstudentsandoftentheirnameswerenotlisted. to came it when incomplete very was keeping record and informed not were parents Frequently 5000. dur over be to era school residential the died ing who children the of estimates Recent TB. of died students the of % 25 that reported schools 1900’ssome early the In lives. most took tuberculosis far by But school. the escape to trying while posure many deaths. caused pneumonia and influenza tuberculosis, conditions these under ings warm in the Canadian north in winter saw continual sickness. And of poor food quality and quantity and the difficulty to keep large build caring for cattle and putting up hay so as to survive the winter. Because learning but doing chores from net fishing, gardening, cutting firewood, not spent was students’ time the supplies of Much insufficient. frequently were and compensation financial Government failure. massive a when contributionsfromFranceweredeclining. just fundraising improved family with connections Their missions. the Some former students have fond memories of their time at resi at time their of memories fond have students former Some than better staffwere Some others. than better were schools Some ex and accidents fires, from were death of causes frequent Other As education institutions on the whole the residential schools were The Oblates could not have conducted the residential schools with ------by CatholicchurchandinmostoftheseOblateswerecharge. third party to the lawsuits against it. 70 % of the schools were operated as churches and orders religious dioceses, various the named ernment 2000 class action law suits are made against the government. The Gov the Government of Canada. Groups of survivors of abuse emerge and in against lawsuits file 1990s the in Many 1980s. the in abuse sexual and destroying Aboriginal culturesandassimilating Aboriginal students. “ these even But of the many elements of Canada’s colonization of this land’s original land’s this of colonization Canada’s of elements many the of a “comprehensivehistorical record”ontheresidentialschools. raise public awareness through to national and local directed events. It would also was create 2008, in established Commission, The riences. expe their share to communities and families, individuals, for tunities oppor provide would that Commission Reconciliation and Truthyear with over$1.6billionintotalapprovedforpayment. 2012, December of end the by payment received had students former eligible 80,000 estimated the of 98% Canada, Development Northern and AffairsAboriginal to year.According subsequent each for $3,000 and schooling, of year first the for $10,000 receive would student mer for Every schools. the of residents former all for aside set was billion Government, Dioceses andReligiousorderswillpaytothesurvivorsofschools. that settlement court of out an is agreement The ment. and representatives, Inuit Settlement School Residential Nations, Indian historic the Agree sign churches First of Assembly the students, suffered atresidentialschools runbytheRomanCatholicChurch. tions over the abuse and Canada’sfrom delegation a to “sorrow” pressed Na First of Assembly Immaculate, Anglican Church(1993) stitution United Church of Canada (1986) Oblate Missionaries of Mary It is clear that the schools have been, arguably,been, have schools the that clear is It damaging most the five- a for million $60 aside set also Agreement Settlement The Settlement $1.9 Schools Agreement, Residential Indian the Under former of representatives legal government, federal the 2006 In XVI Benedict Pope 2009 In (2008). Canada of Government Apologies were made public by the headquarters of the various in physical of stories their sharing begin schools of students Former good ” experiences occurred within a system aimed at aimed system a within occurred experiences ” ”deplorable” treatment that aboriginal students Presbyterian Church(1994) ex ------

Oblatio l 465 l Mark Blom Oblatio l 466 l Local Section cnat o rsdnil col uvvr sae h sm bres as burdens their ancestorseveniftheydidnotattendtheschoolsthemselves. same the share survivors school residential of scendants de many effect: intergenerational an addition, in is, There survivors. school residential are today’scommunities of Aboriginal grandparents and parents, teachers, leaders, the of Many 1986. until doors its close not did school residential last misconception. The a is this ways, many In events. today’s from disassociated past, distant a of part as public people today, theyremainso. Aboriginal of lives the affect still consequences their as and, peoples residential schools and other negative experiences with state-sponsored skills. The and result is poverty education for many obtain Aboriginal people. In to addition, the difficult it makes which societies, discrimination both face from but in fit to struggle They society. dominant the of part nor Aboriginal truly neither are they world”: “either in belong munities experiencewhathavebeencalledsuicideepidemics. men. Canadian other than often more times five suicide more often than other Canadian women, and First Nations men attempt mortalities. of cent per 40 almost for responsible death, of cause one number the is injury self-inflicted and suicide 44, to suicide. 10 aged and people Nations abuse, First Among substance alcoholism, of rates high in resulting self-abuse, in itself manifested has This self-esteem. low extremely to contributed system school residential the by students in instilled was and dysfunctionovergenerations. families results in many broken homes, perpetuating the cycle of abuse Aboriginal among violence domestic of incidence high The members. family and children their abuse turn in abuse, experienced only having family life. As adults, many of them lack adequate parenting skills and, nurturing a without up grown have children of Generations children. and women Aboriginal against violence and abuse domestic of today culture, andtheteachingoftraditionfromonegenerationtoanother. in loss the as well as systems, ily language, of communities Aboriginal Many Aboriginal children have grown up feeling that they do not do they that feeling up grown have children Many Aboriginal that worthlessness of sense the that argued have observers Many The residential schools laid the foundation for the epidemic we see fam compromised and trauma personal transmitted include These Canadian the of much by viewed is system school residential The 18 First Nations women attempt suicide eight times eight suicide attempt women Nations First 19 Some com Some - - - - bae i te prt f h caim rs te odr o hr, anger, resi the hurt, of descendants and of survivors meet to hopelessness borders suspicion, the cross charism the of spirit the Now in families. Oblates of fracturing the and assimilation part of our policy for evil up an make in to able be never will service kind in and tions obliga tragedy.legal this Our of distress and sorrow pain, the up soak to serving been have Oblates already decades many for tragedy.And poverty. of cycle the break to for individuals ficult and communities Aboriginal education have fostered mistrust of education in general, making it dif and anewsanctity. church new a humanity,as new a as together grow we Sacrament and of Wordtoo. gifts selves our true share our we of As measure greater a receive can we struggles their and the culture their persons, receive their in we value As others. of woundedness the of accepting are they that way the in us Weevangelize stories. them their let hear can we so and urban parishes. We gather them in programs like Returning to Spirit northern our in Wethem ways. differentmeet many in schools dential In thisthecharismrenewsitselfinus. ecclesial and human this of part became Oblates the Unwittingly [email protected] Prince Albert, Canada Mark Blom, i m o - - -

Oblatio l 467 l Mark Blom

B and Crespectively. Ihave notchangethenumbering withinthechapter. Missionary OblateofMary Immaculate. the of congregation the into calling very the in God by me to entrusted reflections on the interaction that I experienced with the Oblate charism Communities.” There aresixchapters: Christian Aboriginal Westerntoday’sCanadian among Mission lizing title is: “Intrareligious Dialogue. A Matrix for a New Praxis of Evange paper research My five. and one chapters sharing be will I 2003. April of the requirements for the Degree of Master of Arts in Mission Studies, man Sciences, Saint Paul University, Ottawa, ON, Canada, in fulfillment Hu of Faculty the to submitted I that paper research my from chapters Walking on the Edge and Daring t Here are chapters one and five of my research paper in sections B sections in paper research my of five and one chapters are Here The purpose of sharing these chapters is to create the context for my 6. 5. 4. 3. 2. 1. Ministry among the “Launch intothedeep”.Conclusions. intrareligious dialogue; evangelization; of road the on journey Personal Forth”. Calls Spirit Holy “The and Dialogue Speaks”. interreligious andintrareligiousdialogue; Spirit Holy “The God Converseswiththe World. Evangelizationand cultures; challenges toevangelization; day present and evangelization to responses genocide, cultural “It is enough to lose the Faith”. It looks at missionary conquest, “Called by God intoMission”; among the Aboriginal people of Canada, I want to share two share to want I Canada, of people Aboriginal the among activities missionary my of context the in life my in charism Oblate the experienced I how on reflections my share I efore F s i o ç n a r Canada P Aborignal peopleof s i d a r a , i m o o Crossover:

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Oblatio l 469 l François Paradis Oblatio l 470 l Local Section communities, I was introduced in a haphazard way to these concepts these to way haphazard a in introduced was I communities, coming recognized in the church. As a missionary among the aboriginal munities anditsmembers. com these of life the upon Christianity of impact the regarding tivism nega of expression increasing an and Christians, considered are who emergencethose among or religion revival “traditional” the both hand, years. twenty-six for descent Ojibway Lodges – too numerous to count. In the last few years that I was in Sag Sweat the and Circle, Healing the Circle, Sharing the in purposes, ous vari for and occasions many on Ceremonies Pipe the in participated I volves prayerandvigilaround afireforfournightsanddays. in Fire Sacred The 2000. to 1983 from ministered and lived I where Manitoba, Sagkeeng, in church parochial the of front in 2000 to 1995 agement of a few Elders, I held the Sacred Fire about twice a year from encour the Under (1994-1997). Dance Sun Nest Eagle the years sive succes four for danced I 2001. to 1994 from years consecutive seven for fast the do to able was I fasts. traditional ten participation in cluded nually, ofwhomfivetosevenwerepriests. an attending persons twenty-five to twenty of average an with to1998 traditional the fast. of experience day eight- an for people lay and agents pastoral religious priests, together brought Force, Task Lebret the by requested experience, latter This Alberta. Lake, Saddle in experience interprovincial an in participated I time, same this During ministered. I where communities aboriginal the within dialogue this into intensely more enter to decision the made I 1992, In 1980s. mid- the in people rience first-hand some of the religious ceremonies of the Ojibway/Cree dialogue which brought us, under the guidance of a few Elders, to expe few pastoral co-workers embarked more and more on the cross-cultural ership in the aboriginal communities of faith. A few of us priests with a lead and life Christian of question the tackle to began together people through conferences or study days in which missionaries and aboriginal 2 People come and go and stay whatever length of time they wish. they time of length whatever stay and go and come People in and mid-1980s the in started dialogue in journey personal My be were dialogue and inculturation of concepts the Meanwhile, of communities aboriginal the among missionary a been have I

hs gteig ocre i te ot o uut rm 1994 from August of month the in occurred gatherings These C a L L d e

y b G d o

o t n i 1

hv osre, n h one the on observed, have I M n o i s s i ------turally sensitive approach replacing the old Western approach, tainted Westernapproach, old the replacing approach sensitive turally mission within aboriginal communities: a respectful, dialogical and cul the Lebret of Task members Force a concern former for a new the approach to our with evangelizing along carry also I addressed. be to need still many and way the along faced be to needed questions and dices preju fears, Many journey. my guide to available resources few very earned. Ihaveovertheyearsreceivedthree“Indian”spiritualnames. have I said, is it that, Fan Eagle an given been have and Carrier Pipe keeng, I went to at least three Sweat Lodges a month. I am also a Sacred conclude by summarizing the answer and its implication for the future. dialogue, I will propose an answer or certain aspects of it. Lastly, I will Fourthly, by means answered. of stories and be narratives from may my own question experience in research specific the whereby praxis a as dialogue of use a suggest will I Thirdly,research. this for framework theoretical the provide will This cultures. and evangelization between my specific research question. Secondly, I will examine the relationship to leading issues the and context the provide will North This America. that theymayhavethespacenecessarytoinculturate theGospel. themselves, people aboriginal Christian the for fourthly, preparation; cross-religious and cross-cultural proper without communities riginal abo in agents pastoral place and/or send not will they that authorities, Church’sthirdly,the dialogue; for a such undertake to encouraged and ministry,challenged church be aboriginal may an they in that involved secondly,direction; and purpose its clarify to as well are who those for more solid foundation behind my reasons to be involved in dialogue as a gain might I that all, of first important, communities. is research This evangelizing mission in today’s Western Canadian Aboriginal Christian understanding of why dialogue is an indispensable part of a praxis of an that wouldfavourtheinculturationofGospel. praxis renewed a midst: their in ministry my revision to and people nal ceptualize and synthesize my experience in journeying with the aborigi Mission Studies was to acquire the concepts and skills to be able to con with paternalism,colonialismandethnocentrism. Firstly, I will examine the results of past praxes of evangelization in clearer a achieve to want I project, research specific this Through in A. M. a pursue to University Paul Saint to came I reason The there were as ways many in difficult was journey dialogue The - - - - -

Oblatio l 471 l François Paradis Oblatio l 472 l Local Section world of the other at the cutting edge of a new praxis of mission. In a In mission. of praxis new a of edge cutting the at other the of world unknown the into journey that of struggles the express will I dialogue. following chapters. the in expounded and two chapter in expressed challenges the address evangelizers– in the extended sense as expressed in the second the chapter– helping in indispensable is that praxis mission that as trareligious in perceive I how illustrate will I journey, that of portion a of ration way culture occurred in my first mission in the mid-70. I heard from a from heard I mid-70. the in mission first my in occurred culture way together throughthispaper. journey we as you to reveal I which names previous two received had I it. seeking without ceremony Lodge Sweat a during given was I that will give you what insights I I have concerning paper,this Indian this spiritual name of end the Toward life. in calling one’s indicates It tion. crea in things all to relation in one of place the indicate clan the and a in ceremony, culture. their within gathering name Ojibway a The in or circle sharing religious a in share to asked is one when opening of clan.” todem “That IsPaganism!” dimension canemerge andaddressthechallengesevokedearlier. full its in mission evangelizing an of praxis new a which through and which from matrix a creates it praxis, mission a As indispensable. is dialogue intrareligious that is thesis The thesis. my illustrate to points flect on my experiences of intrareligious dialogue to draw out important re will I Finally,experience. my in involved as elements the much possible is as understand and grasp to important are latter The Sun Dance. Nest Eagle the on commentaries few a with along description a and it of experience my both include will This Dance. Sun Nest Eagle second step, I will narrate my first experience of dancing in an Ojibway My encounter with the traditional religious elements of the Ojib the of elements religious traditional the with encounter My way traditional the is this Manitoba, Southern in Ojibway the For “ I will, in a first step, narrate how I slowly moved into intrareligious I have journeyed through intrareligious dialogue. Through the nar oh, aihimskd-iii nn nn iiia. iii nin Migisi ijinikas. nind inini Wabishki-mashkode-pijiki Bosho, . Hello. My name is White Buffalo man. I am from the Bald Eagle T e h H o l y S p t i r i C a L L s F h t r o - - - - - was becoming aware that a revival of the traditional religion was hap nity whereIhadmymainresidence. commu Metis the from parishioners few a Elder Ojibway an of home the at there met away.I km 180 some missions my of another visiting later,was Sometime I paganism.” to back drawn be will Christians the that me tell Don’t paganism! is “That time: the at missionaries other many of that another was reaction from spontaneous it My community. led Nation First had Someone weekend. past the during munity com the in place taken had ceremony Lodge Sweat a that parishioner from the churchgoers. Some of these resorted to sprinkling holy water holy sprinkling to resorted these of Some churchgoers. the from seen. being balls” “fire and people on cast being medicine” “bad of stories were There group. this upon shunned churchgoers The ceremonies. cultural Ojibway original their in involved were that Anglicans and Catholics of group sizable was intellectuallymoreopentoenterintothatkindof dialogue. I and place taking was transformation inner certain a sessions, and/or events different these through and years the Through meeting. prayer to place safe experience it. a My first experiencewas was in fact positive.it It felt likefelt a good I Lodge, Sweat the in participating priests An Ojibway other WithLodge. many Sweat the conducted Catholic Roman Lodge. Sweat first my attended I Minnesota. legeville, year, I had the opportunity to attend the Tekakwitha Conference in Col that of In August people. Ojibway the among Manitoba, Sagkeeng, in pening withinthe Tekakwitha Conference. hap was phenomenon same the States, United the In gathering. the at well as their associated cultures was always one of the topics discussed as religions traditional the and faith Christian the between relationship the years, following the In upon. touched be to started religion ditional tra the of issue the that dialogue, on chapter the to introduction the in recounted as Edmonton, in 1976, in only was It cultures. these of sion dimen religious the of mention no was there elements, cultural to ship leader of question the relate to made effort an was there though 1975, pening. As I started my ministry in Sagkeeng, I realized that there was a was there that realized I Sagkeeng, in ministry my started I As stationed was I sabbatical, two-year a after 1983, September In At the first Amerindian Christian Leadership Institute in Ottawa in I healing. traditional of purpose the for him visiting were They 3 There was a certain level of fear coming fear of level certain a was There ------

Oblatio l 473 l François Paradis Oblatio l 474 l Local Section keeng for the Roman Catholics. This turned out to be an ecumenical an be to out turned This Catholics. Roman Sag the in for retreat keeng a give to 1984 of spring early the in come to Hascall Fr.invited ministry.I my that in context John times this various in is It at spirits evil of activities and/or presence the experienced had I ment Move Charismatic the through as especially thinking, of mode that in caught was personally I missionaries. the by and earlier– identified as group second the of part are who those Christians– aboriginal the by not to be involved with the religious core of First Nations’ cultures both reason a as around thrown often is medicine bad of element This cine. and holy salt around the reserve to ban the evil spirits and the bad medi after, I met another aboriginal Catholic from another reserve about 250 long too Not name. his/her of meaning the find to comes one that ence experi by is It out. find to responsibility my was it that responded He my name,Black Wolf.name was. my him whatthemeaningof asked I revealed he priest, a as doing was I work the and me for praying Pipe, Sacred his with prayer beautiful a praying After name. my to proper was it as night good a on come visited had I I that Wolfsaid moon, White home. full his a of night a on later, week A name. my cerning con vision a receive to time prayer his during him allow to was This the customaryoffering oftobacco. decided to seek an Indian Spiritual name. I approached White Wolf with Wolf, a local Elder in Sagkeeng, for a spiritual name. Inspired by him, I White see to went he when him accompany I events. religious cultural opens the door to participating more deeply in the ceremonies and other name spiritual Indian an receiving that learned I Dance, Sun local the were involvedintheretreat. by Fr. John Hascall. This event brought me closer to all the groups who conducted being occasion, safe a as itself presented it occasion. Again this on was Lodge Sweat a follow.of to experience needed second My community. It strengthened in me the idea that this was the road that we the for breakthrough a about brought together spent prayer of time the and journey spiritual inner his of sharing Hascall’s John Fr. Institute. Leadership Christian the Amerindian at Tekakwithaor the Conference vious chapter. I had met Fr. John Hascall on various occasions either at and “inter-faith” experience as described in the introduction of the pre Accepting my tobacco, he told me to come back in a week’sa in time. back come to me told he tobacco, my Accepting In June 1984, from another Oblate who had attended as an observer ------This has to do with the ways of knowing; it is difficult to pass from the understand. to begin could we before experiences fast six to five least at take would it that priests us warned Couture Joseph Elder the that able to return for a second time the next summer. It is at these meetings River. Red in away, but alsoabigstepasIdidnotknowwhereitwouldleadme. Simple me. for doors opening already was request simple people! This Nations First the among news good was it guess I was. name the what and name Indian an received had I that heard already had he away; km late Province of Manitoba of those working in an aboriginal ministry. It ministry.aboriginal an in Ob the within days study annual were There cross-Canada gathering of all the Oblates and their co-workers working the Saskatchewan, Lebret, in 1986 of summer the in WeInstitute. had Leadership Christian Amerindian the of sessions more few a attended I years, those During concerned. are ceremonies spiritual the as far as dialogue intrareligious of line the in little very did I that is reality first 1992, I see two different realities concerning intrareligious dialogue. The herited five more out laying missions. As I look back, between then and Sagkeeng tolookafter. with lotsofspiritualpower. pipe a was it said he black, all be to was Pipe Sacred my that heard he prayer.of colour when Sagkeeng, in Elder young another to According Pipe. According to John Sacred Hascall, the colour first black for the my Ojibway is the getting into proceeded I instructions, receiving After dream. his of message the accepted I black. be to were stem and bowl pipe’s The Pipe. Sacred a receiving me saw he dream, this In had. he dream a about me told he and cigarette the accepted I me. to municate com to important something had he that gesture the by knew I rette. ciga a me offered and me Wolfapproached White Elder The school. tions’ spiritualityinasafeenvironment. Na First experience to again me allowed River Red Little at meetings valuable as the other. It is learning to function in a different way. These rational mode of knowledge to another mode of knowledge which is as I did have more time to meet the people. By November 1985, I in I 1985, November By people. the meet to time more have did I in parish the had only I 1985, of fall the to 1983 September From a attending was I 1984, of fall the In Little in meeting first my attended I 1984, of summer same That 4 It is there that I experienced my first four-day fast. I was I fast. four-day first my experienced I that there is It powwow at the local high local the at - - - - -

Oblatio l 475 l François Paradis Oblatio l 476 l Local Section pel. In fact, it was a struggle between the different positions within the within differentpositions the between struggle a was it fact, In pel. Gos the betraying of Gospel, the to contrary was that something with involved getting of path, wrong the unto people the leading of truth, the distorting of fear the fear: of kinds various down deep were There struggle. affectionally,a and was interiorly there But culture. and faith outside thecommunitieswhereIministereddidnotpresentitself. ally. The opportunity to attend First Nations’ ceremonies in a safe place occasion only Pipe Sacred my with prayed Vincentsenter I Donovan. pre guest as had we that days study these of one of occasion the on is keeping meprobing mywayforward. were hope and Faith this! done have could Gospel the that pained I all. I was searching for the path of healing, reconciliation and liberation for them, imprisoned that elements destructive the by and people the in up picking was I pain the by Pained him. with life share to called are who and created has God whom people the love I and Jesus Lord the love I forward. me pushing kept that something was there struggles, terior in these of midst the In others. and paper, this for briefly expounded dialogue, interreligious and dialogue, inculturation, as such concepts, above the all is, that today, know I what know not did I time, that At so much destruction in the long run. This really was not what I wanted. within myself some of the same cultural biases and reflexes that caused recognized I colonisation, with collusion in evangelization of impact of thoseelementstheirculture;infact,Iencouraged them. rediscovery the toward moving were who some were there again, But core. religious its specifically more culture, traditional the with do to Sundays on church were members of that second group who did not to want to have anything coming people the of most time, same the At monies had been positive, but on the other hand, there were those fears. cere cultural religious the with experiences few the that knew hearth my hand, one the On argumentsit. brought against it moments other at okay,was it but that said sometimes head My hearth. my and head my to these other religions. It was a struggle happening at the level of both gions try to relate in these various ways the Christ event in relationship ple, as exclusivism, inclusivism and pluralism. These theologies of reli theology of religions, which I eventually came to understand, for exam As I read I As negative Tinkerthe with dealing authors other few a and of issues the to commitment intellectual an exteriorly was There ------experience of Jesus Christ and of the presence of the Holy Spirit in their and encounter new a was this many, For families. twenty-five least at from adults were Confirmation. There for children had who parents by healing ceremonies. This followed a Life in the Spirit Seminar attended of a prayer group. It included times of faith sharing, adult education and form the took It 1985. of fall the in ministry my under came that sions mis new the among missions neighbouring two in especially occurred journeying. was I This whom with people the of life the to relationship in Nations’spirituality,but First the to relationship direct in not place within the Church or elsewhere, the community itself was being trans being was itself community the elsewhere, or Church the within restored. As individuals were healing in various groups’ sharing circles, be and heal could community the and families individuals, that way a such in issues these address to speak– to “ashes”–so the Churches, of the out came including agencies, community of network a on built organisation, up. An sobering were people more and more abuses as emerged sexual of issues These addictions. alcohol their to causes ing underly the of one was it families; the in abuses sexual widespread of issues the of control and hold take to beginning was community whole the happening, was this time same the forward. At came identity tural cul of issues the one, negative the replacing was self-image positive changing. a was As self-image their place, taking was ings. healing As gather these through sobriety for decisions the made alcohol drinking from the onslaught of addictions lives and poor self-images. Others who were still their rebuild to started people the above, mentioned ings, sobriety.meet of the path Through the on started just had who people sharing groups. community were emerging from the people participating in these faith- Christian aboriginal the for leaders New culture. and faith of issues the with dealing sessions to them invite would I, and agents pastoral other examination was influenced to some extend by the Church as we, a few This core. religious its and culture their with faith their of relationship the examine to many led eventually This life. community and families anity in its claims and of how it had been lived and experienced in their dialogue between this new experience and their inner past experiences both of Christi an lives people’s the in occasioned turn, in This, life. When I started in the above missions, there was a whole group of group whole a was there missions, above the in started I When taking was dialogue intrareligious an that was reality second The ------

Oblatio l 477 l François Paradis Oblatio l 478 l Local Section place in Sagkeeng in August 1992. The MACC was a consequence of consequence a was MACC The 1992. in August Sagkeeng in place Dancing inanEagleNestSunDance and gavethemavoiceintheirownjourneyoffaith. an intrareligious dialogue that addressed the people at where they were was It staff. mission the by adopted been had that the process through dialogical basically revival the of part was She revival. the of part was Church the instance, this previously, In people amplified. few was a with started had which revival, cultural the context, this In formed. these Elders at the local level. At the end of the conference on Sunday on conference the of end level. the local At the at Elders these with involved be to needed I that me telling voice a be to seems there keeper.Dance Sun the was John Elder that me, within moment, that At knew also I Jesus.” in believe do I “Father, said: and me to turned He keeper– let us call him John. We were waiting for the rocks to be ready. was given to the participants. I was sitting with one of the Sweat Lodge day afternoon, an opportunity to experience the Sweat Lodge ceremony make presentations on the Sacred Pipe and the Sweat Lodges. On Satur heritage. ticipants were invited in this inner dialogue with the aboriginal cultural between their cultural heritage and the Gospel. The non-aboriginal par dialogue intrareligious into enter to people aboriginal the inviting was it time, same the At dialogue. interreligious of example an is MACC MACC had its tenth and final meeting in Sagkeeng in August 2001. The twice. The it hosted who Sagkeeng only is It year,turn. to in year each from dioceses the among rotated it principle, a As conference. the ed host dioceses three the from communities nually.aboriginal Different an held was MACC The Manitoba. of most covering dioceses three the from communities aboriginal included MACC The level. national the at done was what level provincial the at continue to instituted was MACC the Hence, local. the to national the from flowing information of lack the other.was the problem to Another conference one from continu ity the affected this other; the to conference one communities from these changed from delegates The communities. local the from input consistent of lack the was Institute Leadership Christian erindian the Amerindian Christian Leadership Institute. One shortfall of the Am During this first conference in Sagkeeng, we had traditional Elders took (MACC) Conference Manitoba Catholic first Aboriginal The ------with you?” This experience in the mountain confirmed my decision to decision my confirmed mountain the in experience This you?” with Spirit that was saying: “Why are you afraid? Don’t you know that I am Holy the of movement inner an or thought inner persistent a detected I mission and on the call to get involved in dialogue with the local Elders, my on mountain the on up meditating was I while Dame-de-Lumières, Notre- at retreat thirty-day the during day con One founded. was gregation religious my where place the at France southern to me brought from mysabbatical. afternoon, I interiorly decided to get involved when I would come back dancers. It also involved “doctoring” those in need of special help or help special of need in those “doctoring” involved also It dancers. sun the for Dance’sand Sun success the for praying dancing, involved and preparations December,February These in April. meetings aration Lodges whenever I could. There are three one-evening Sun Dance prep Sweat the in participated and Dance Sun the to preparations traditional inner struggles mentioned earlier. On the one hand, I participated in the But, onedayhemightbeinChurch. follow the ways of his ancestors he was condemned by the churchgoers. his experience at the Residential School and also that when he started to that he was not coming to Church because of some hurts received from John shared that one day the two ways would come together. He told me forward! That evening, come John and to his wife me shared with for me their waiting Christian faith just and was he guess I Dance. Sun the sion, he saw me dressed in my alb praying with my hands extended over he revealed to me the vision he had during the last Sun Dance. In his vi Dance. ToSun astonishment, the my in participating me saw he if him asked I tobacco, my accepted Having tobacco. some him offered and December.the beginningof November,In Elder John approached the I at started June next for Dance Sun the for preparation the that knew I that fall I decided to participate, if I was allowed, in the next Sun Dance. Sweat Lodge ceremonies at the Elder John’s place. At some time during same time as the Sun Dance. In September 1993, I started attending the energies. my That spring Iattended a weekend conference that was happening at the all demanded midyear in ministry a into back Coming get involvedwiththelocalElders. Making the decision to “Sun Dance” did not remove by itself the itself by remove not did Dance” “Sun to decision the Making 1993. January of beginning the at ministry the into back came I sabbatical This 1992. of fall that sabbatical four-month a took I - - -

Oblatio l 479 l François Paradis Oblatio l 480 l Local Section food and water during the whole ceremony– as a prayer for a blessing, a for prayer a as ceremony– whole the during water and food from totally fast dancer sun sufferings–the their and dance their offer to called are dancers sun The life. personal/family/community our in as creation of all in life, of renewal a life: for needed blessings the for bration of life. It is a thanksgiving for life, but at the same time a cele a request is John Elder the by me to explained as Dance Sun The dance. was during this time that it became clear to me for what reason I should I also had the Fraternity of Priests pray over me for the same reason. above. mentioned mission the from other the and parish local the from one me, for pray groups prayer two had I hand, other the On healing. eeoy Ti ocr o Tusa atron r vnn. h next The morning at sunrise, a group of sun dancers accompanies evening. the Sun Dance or afternoon Thursday on occurs This ceremony. Lodge Sweat cleansing a in themselves purify to expected are dancers one’sof up ting on place take camp Wednesdayand Thursday. sun The first leaves, hence during the first week of June. The arrival and the set sun dancers. were parishioners own my of Many it. experience would I until know not did further,I any as faith. Weit the discuss against not nothing did was there if okay was it that was answer His Bishop. my to municated com was dance to decision My years. consecutive four for dance to myself committing was I 1994, June in Dance Sun to decision my by that knew also I piercing. undergo to called was I that confirmed and community in North Dakota, having been given some tobacco, verified en Ojibway another from ceremony,we Elder Dance another Sun the into ter before just fact, In Dance. Sun the during pierce I also possibly should that indicated This back. upper my into claws his sinking One of the priests who prayed over me had an interior vision of a hawk Dance. Sun the in participation my confirmed all they me: for praying There was a convergence emerging from the different groups who were society.dominant the and Nations First between also and Immaculate, Mary of Oblates the and Nations First the between reconciliation the for dance to called felt I others. to relationship in or others for always but themselves, for not dance dancers sun The Pipe. Sacred the of or she needs to minister to the people as a keeper or carrier of a ceremony family or a friend. Sometimes a dancer will dance to receive gifts he or family,their the of member a else: someone for healing, a often most The Sun Dance in Sagkeeng takes place after the emergence of the 5 It - - - - hole dugwhilethetreewasbeingcut. hauled. Once at the Sun Dance Lodge’s spot, the tree is lowered into the be built. The tree is not to touch the ground at any point while it is being will Lodge Dance Sun the where spot the to carried is It tree. the carry are trimmed except for a few around the fork at the top. The sun dancers tobacco is performed before cutting down the tree. Most of the branches good fork at the crown. A special ceremony that includes an offering of a with tall and strong is that tree a keeper: Dance Sun by chosen ously previ life, of tree the tree, center the down cut to bush the to keeper by squeezing through the poplar trees of the exterior wall. The year I year The wall. exterior the of trees poplar the through squeezing by stall their into enter will They in. sleep and sit to enough big just stall Each sun dancer builds for him/herself, out of willow branches, a small West side of the lodge, while the female sun dancers are in the East side. it is a point of concentration. The male sun dancers are positioned in the ing, the sun dancers are requested to look at this face on the tree of life; the ground, a smiling face will be carved in the tree of life. While danc lodge. On the East and West side of the tree of life, about eight feet from cloths, known as flags, are hung on the tree trunks forming the top of the colour metre-long One- Dance. Sun Eagle’sNest name the hence, and offerings eagle’sthe nest as known is tobacco This placed. be will dancer sun the each from which into built is nest a intersect, trunks tree the of tips the all where life, of tree the of top enclosure. the Lodge At Dance Sun the forming thus crossbeams, the against other each to side by side leaned are trees poplar young doorway, South the for except circle this emerge!around to All life new for gestation of are months nine there beings, human For nine. equal life of tree the plus sections eight these sections; eight form tree, central the to circle outer the ing each post to the central tree, the tree of life. These tree trunks, connect posts, forming crossbeams; another eight trunks are erected connecting these between erected are trunks tree Eight Lodge. Dance Sun the into entrance the be will this opened; left be will South the of doorway the the four cardinal directions; these will be known as the doorways. Only tall. These are placed in such a way that four sides of this hexagon faced feet six about are These fork. a by topped posts solid eight tree central the around circle a in equidistant planting firstly, of consists, struction con The Lodge. Dance Sun the construct dancers sun the helpers, his After breakfast, under the guidance of the Sun Dance keeper and keeper Dance Sun the of guidance the under breakfast, After - - - -

Oblatio l 481 l François Paradis Oblatio l 482 l Local Section Sun DanceLodge. We thendanceonandoff untilaboutmidnight. end of the Sun Dance. This is followed by a ceremonious entry into the the before drink and eat will dancers sun the time last the is it feast: a these poplartreeswillbeshakenasheorshedances. shoulder width. On these, each sun dancer ties his personal colour flags; of each stall, two small leafy poplar trees are planted into the ground at front the In me. behind was that stall neighbour’s my through in come first danced we were so many that there were two rows of stalls. I had to may have life and the blessings we seek. I look to the tree intensively. I strength from it. The teaching is that the tree is giving its life so that we get would I that and life of tree the at look just to me tells me behind dancer sun The ground. the toward bows head My draught. the from refuge and food seeking miles upon miles walking are who Ethiopia stricken draught the in people the of think I faint. feel dry.I is mouth My drum. the of beat the to legs my move hardly can I exhausted; ting under aclearsky. Celsius 31° to rises temperature the day This rises. sun the as dancing awaken – if we have been able are to sleep We– just before sunrise, so voracious. as to be very and numerous very are mosquitoes the June, in Sagkeeng in But, bag. sleeping a and mattress foam a sheet, ground replacing eachotheratthedrumduringday. during the day at different times. There are many drummers and singers vary will This break. longer a be may it sometime and minutes, few a and burning for be could start This down. sit dancers sun the just stops, drum aching. the As can muscles leg your hour, half a for on goes dance the as especially while, a life. After of tree the at them, looking while of front in planted trees poplar small two the time same the at Eagle-bone whistle which they blow as they dance on the spot, shaking life. an have of dancers tree the the All at doctored being or piercing is someone whenever dance we dance; to us wants keeper Dance Sun the Wetime. a whenever at dance more or hour half a to minutes ten from go can This dance. to are dancers sun the singing, and drumming are they time Each chant. and drum will They dancers. female and male By mid-afternoon, I am feeling the heat of the day and I am get am I and day the of heat the feeling am I mid-afternoon, By a have to allowed are we stalls: our in stars the under sleep We The drum group is situated toward the North doorway between the The Sun Dance proper starts at sunset Friday evening. It starts with - age. im same the perceive longer giveaway.no the could of I day next The end the for waiting end, the approaching were we as afternoon Sunday till me with remained energy This lifted. is spirit my body; whole my invades energy new of rush a and spirit my within movement a sense I moment, that cross. At the on Christ suffering the of image same the perceive still I and angles, different from look to try I image. same the Christ as on the cross. I look away and then I look again; still, I perceive the branches and leaves at the top, I perceive the thorn-crowned head of look up to where the nest is situated; behold to my astonishment, out of Elder who led the piercing told me afterwards that it was easy for me for easy was it that afterwards me told piercing the led who Elder The commitment. a for calls it words; empty with made prayer cheap costly.and painful a be not can is love It life; to cost a is there rything: what Christdidforus,but it wassharingexistentiallyinhissuffering. to add to needed I that not Christ, of sufferings the in participation my suffering as a prayer for the requested blessings. What came to me was pushed theskewerthroughslits. and scalpel surgical use single a with skin the cut they when sensation painful than what, in fact, I experienced. I experienced a slight burning more looks it that is piercing the of experience My bleed infection. and any ing stop to wounds your on medicines natural some put they quickly to the end in such a way as to tear out the skewers. Immediately, up back we time fourth the On piercing. is who one the for praying are dancers sun the all time, this During times. four done is This tree. the of top on Nest Eagle’s the on properly more or tree the on focus eyes ropes pull tight on the skewers without ripping the skin. You keep your the having go can we as far as tree the from away backward dance we prayer,in tree the to head our touch we tree, the at whistle; eagle-bone the on blowing while drum the of beat the to tree the involves toward dancing ceremony The life. of tree the on up high attached then are that ropes two to loop a through hooked are These chest. upper your of sides both on slits parallel double two in skin the under just serted in antibiotic– naturally is wood branches–its chokecherry from made long ½-3” 2 about skewers, wood smooth two having involve piercing This teaching is connected to the reality that there is a cost to eve to cost a is there that reality the to connected is teaching This your offer you that is ceremony this with goes that teaching The ceremony.The piercing the for me call they after, so or hour An - - - -

Oblatio l 483 l François Paradis Oblatio l 484 l Local Section what youeat! and eat you much how at careful Be feast. the is ceremony final The to the lodge where we are greeted at the door with a fresh glass of water. the Sacred Fire some six metres from the South doorway, dancing back life with our flags, dancing out of the Sun Dance lodge, circling around of tree the wrapping birth–and new a is us–it of front in barrier willow that is,thespirits. because I kept my eyes on the Creator and not on the Creator’s helpers, involvement with him increased. I started attending regularly his Sweat teacher.My a and friend a became John Elder The improved. tionship rela my culture, their of rediscovery the in involved people aboriginal faith. Withmy of deepening the a felt I unexpected. was above scribed de experience spiritual The Christian. enriched an as out came I and Christian a as Dance Sun the entered had I it. for worst any not was I the end of the experience, I was euphoric. I had conquered my fears and of thefourthgrouphadnocomments. needed to absent myself from the lodge for a short while. The members I when substitute my and helper my was man young a fact, In me. age it was about time that I danced. They were there to support and encour my dancing in the Sun Dance. The members of the third group said that to after– weeks three occurred Church–which the of burning the blame this group quietly disapproved of my dancing. These were the ones that ing too fast and it was not the time for me to do that. Some members of go was I that said caution. certaingroup a second the of members The group first either were suspicious of my motives to Sun the Dance or accepting it with of members Christians, the towards attitudes their on while experienceornot. emonies, but only to account for the intrareligious dialogue as a worth cer these to interpretations theological give to paper this of purpose aboriginals. Christian by given being interpretations cal the tree of life. As mentioned by Peelman, there are certain Christologi cross, the representing as tree the to referring was he way a In Christ. As we were talking, he made reference to the piercing as the wounds of This experience of the Sun Dance was a pivotal point for me. At me. for point pivotal a was Dance Sun the of experience This Depending dancing? my to people the of reactions the were What mission. my of another from Elder another met I feast the During the through breaking dancers sun the with finishes Dance Sun The 6 6 It is not the not is It ------days into Easter. The other Elder, who only came to Church for funer for Church to came only Elder,who Easter.other into The days four for us Elder,leading another Fire of Sacred that a and had tion we sugges his under Church, the of structure burned the of front in 1995 few weekslater. HehadanotherSacredPipeforme. a road the on day one me met he Church, the and rectory the stroyed his networkofcontacts.Ibecameonewiththem. in were who Elders and persons other many met I him Through time. to time from have would he ceremonies other and ceremonies Lodge example, there is a process of discernment of the spirits that enables that spirits the of discernment of process a is there example, For Exercises. Spiritual Ignatian the of elements certain of me minded ceremonies. religious four-daytheir the through of process The re fast symbols and rituals about much learned liturgies.I our of many shame to put ceremonies these in rituals The teaching. of ways feeble our of many rivals that process life. learning their experiential ing an is There destroy elements from heal and way harmonious more a in grow sons per helping ceremonies various these of all in process embedded an is There attended. I ceremonies religious various the all in perienced teacher orteachersofhiscalibertoreplacehim. that extended the time we spent in the Church. I am still searching for a was only one hour long. It was the added ceremonies and a few eulogies Christ. of cross hanging the underneath ated His close associates stood in a circle around his casket, which was situ casket. the closing before song” “piercing a of singing the was me for highlight Acrowd. record a by mass the before viewing extensive the John died of pneumonia. His funeral lasted for four hours, extended by Elder Dance, Sun fourth my prior unfortunately,weeks but two logue, its religious ceremonies. I had great hope for a deeper interreligious dia drum songs. I was learning more and more about aboriginal culture and few a chanted John Elder mass, midnight 1996 Christmas year the at later,One Church. new the of blessing the of part were singers drum of group a and John Church. new the of blessing the to prior days four the during Fire Sacred the Wehad Fire. again Sacred the opened John a year: at Easter and at Christmas. He accepted to do his at the Church. twice Christ of honour in Fire Sacred this place his at had usually als, I came to realize the richness of the Elders’ knowledge. This I ex Elders’I the This of knowledge. richness the realize to came I Easter For pipe. the for Wolfcalling Black heard he that said He de that fire the in Pipe Sacred my lost had I that heard he When 8 The funeral mass proper mass funeral The ------7

Oblatio l 485 l François Paradis Oblatio l 486 l Local Section it was time for me to leave Sagkeeng for another mission. We surveyed if discerning was I 1998, early In name. spiritual “Indian” second my spiritual lifefromthefour-day fastthanfromtheannualretreat. my for more not if much as received again and time have I exercise. prayer a before sought grace the and intention the Exercises, the benefits we are seeking; this is similar to expressing, in the Ignatian the Elders leading the fast and we express our intention for the fast and of one meet we fast, the entering visit before again, Or to fast. the during come you they if evil, or good spirits, of kind the identify to one especially the Ojibway. But, I think that we have enough, notwithstand people, aboriginal the of heritage rich the of elements other many with Reflections it isyettobefathomed. at; am I where is This Sagkeeng. in Lodge Sweat Ojibway the in door Westthe of keeper the is buffaloWhite The important. also is legend Buffalo The teachings. seven the of one respect, represents Sagkeeng in Ojibway the for buffalo The meaning. full its get to trying still am I Buffalo,name, White third my munity.is, that name, present my to As com that in about all was I what described much very It path.” new a window we have behind the altar. She said that it meant “one who opens sweat, she saw an eagle enter into our new church through the big round daughter exclaimed that she knew the meaning of my name. During the lead aSweatLodge. Sweat Lodge. Janet was wondering if I would not be called someday to the in name new my honour to fish cooked of dish a prepared I week next The meaning. its time the at Head’know Weman.” not Eagle did ‘Flying-from-the-East-White- called be to now are Youname. new a the at sitting was North door in the who Sweat Lodge called me: “Black Janet Wolf, you Elder are to have the round, second the After tion. ques same that concerning pray would present group the and he that Lodge ceremony, I offered to the Sweat Lodge keeper some tobacco so ing the area. An evaluation of my ministry was also done. At one Sweat leav my of possibility the of question the concerning communities the cud hr mn mr eprecs f nrrlgos dialogue intrareligious of experiences more many share could I That was far from my intention! After the first round, Janet’s grand got I when experience my share to like To would I part, this finish - - - - - not in another. In the first context– outside the local community – there and experience spiritual a in participate to safe felt I context certain in why recognises one if clear becomes This these. with deal to need you Toforward, fears. move your and other the about preconceptions your others? and above those from dialogue intrareligious in experiences my from the aboriginal people. What are some of the points that can be extracted among ministering agents pastoral for indispensable is intrareli dialogue gious believe I why illustrate to episodes, short few a adding ing derstand them from the inside. In short, intrareligious dialogue has the has dialogue intrareligious short, In inside. the from them derstand system and behaviour: they are no longer strange or alien. I come to un affectional and motivational level where they became part of my beliefs able to cognitively accept them at the fourth and fifth level, that is, at the more familiar.became more I and more became slowly they elements, known, ofthealienataffectional ormotivational levels. un the of fear the trigger then would it Elders, local the with dialogue intrareligious into entered actually or enter to entertained I When me. that is, they did not affect me or motivate me. They were still strange to superficial, remained elements These significance. cognitive of archy hier Spiro of level third or second first, the at only was this but these, elements of their culture and of their beliefs: I could cognitively accept would say that, on the one hand, I knew I and understood to some degree Spiro, Using beliefs. cultural certain accept or dialogue, actual into enter to difficulties had I hand, other the on inculturation; and culture cultural othersanddistortyourministryamongthesesameothers. personal concepts and beliefs that can distort your relationship with the intrareligious dialogue makes you aware of the cultural biases and other they had to offer:what a need sense not of possessing did the I fullness of that the and truth. In needed short, I what had I that attitude an was mostly based on those preconceptions and biases. Also deep down there were fears These dialogue. in them to reaching my block that excuses and fears of kind all finding was I – community local the within text– other.the con in other unknown the the In from me protect would this that felt I and world my to related was that someone or something was After experientially encountering repeatedly these strange cultural strange these repeatedly encountering experientially After dialogue, of concepts the accepted I hand, one the on Secondly, challenges and reveals dialogue intrareligious Firstly,into enter to - - - - -

Oblatio l 487 l François Paradis Oblatio l 488 l Local Section the most sacred to him/her. I believe this is why Elder Joseph Couture Joseph Elder why is this believe him/her.I to sacred most the is what in other the of soul the touching like is It communication. tural we would not be able to reach and understand in the other forms of cul often are– can reveal to us dimensions of thinking and of behaving that they system–which cultural the into deeply embedded are but clichés” “cultural not are they when beliefs, cultural religious But, munication. and religious“interpenetration”exchange. cultural favours It receive. to and give to able being from one prevent potential for personal transformation, removing the blockages that may many aspects of the ways of my culture of seeing the world, of relating interaction betweentheGospel andtheaboriginalcultures. exchange/ serious a for elements cultural important most the of some midst. Gouletwrites: their in more or years twenty stayed we if even of unaware be would these others culturally value, a whole new world opens up to us that we of others– in my case, the Ojibway’s and express an acceptance of what speak. to so wavelength, same the on being both happen: can communication possible. It becomes possible to the degree that meaningful and becomes relevant other the with exchange an which through condition mental funda a reality,creating others’cultural of depth the touch and probe to one allows dialogue intrareligious short, In him. with agree to have I experience, my By take. can we workshop awareness cross-cultural best the is fast traditional four-day a in participate to that mentioned Fifthly, my experience with the aboriginal spirituality questioned spirituality aboriginal the with experience my Fifthly, In short, intrareligious dialogue is a fundamental condition to learn nies themselves. and to learn from within, in the process of taking part in the ceremo rituals. Rather,in them engaged with join there to the invitationwas I before interpretations of body or instructions of way the in little me offered they experience, firsthand as knowledge of view Tha] and their many levels of meanings. Thus, consistent with their [Dene dynamics inner their for appreciation an develop gradually would I It was only in coactivity with them [the Dene Tha] in their rituals that Fourthly, when we do express a willingness to enter into the world Thirdly, there are many other ways to enter into cross-cultural com 10 9 - - - - by it. From such an encounter and exchange, a new creativity in ex in creativity new a exchange, and encounter an such From it. by transformed be and other the of worldview cultural the by enriched be can one where place meeting the creates dialogue intrareligious short, In creation. in things all with and others with myself, within harmony: around others in live to called am I unseen. the and seen creation, in things all to and to me related am I way: holistic a in things see to me taught It knowing. of differentmode a into enter to existence: very my to it relate and know experientially to able being of also lectually,but intel only not knowing of importance the me liturgy.taught the It ing to all living things, of knowing, of teaching our beliefs, and of celebrat nity other than one’s own. As Christ’s incarnation, it demands from one logue is somewhat a process of incarnating oneself into dia a local commu intrareligious short, In Dance. Sun the in participating to myself commit to able was I that John Elder the in trust of level that reached I when only is It dialogue. intrareligious to ourselves commit can we of their authority is needed. In fact, we need a certain level of trustbefore and Elders the of discernment situations, or cases all In involved. people the truth in reach to plays power the and superficial the beyond wards them. On the other hand, intrareligious dialogue can help one go to have you that biases the of aware become you also, But groups. the between place taking plays power various the is, that politics, local the to subjected are community,we local about the Withinversa. vice gossip and them the better, or stories the know we not, than often more unfortunately, people; the know we think we and us know they think in the context previously described. Within the local community, people safer was it that felt I demanding. more is reside we where community ing ourknowledgeofGod’s actionandpresencein the world. expand mission, evangelizing the of part integral an is dialogue gious intrareli short, In midst. our/their in now doing is He what. recognize and discover to search a equally is It Gospel. the of coming the before the mysteries of God’s action and love that existed among these people Holy Spirit within your spiritual life. It is truly an endeavour to discover act. gious pressing one’s faithandbeliefsevolves. Seventhly, on the one hand, intrareligious dialogue within the local reli a is dialogue intrareligious say, would Panikkar as Sixthly, 11 It calls upon your faith and your trust in the action of the of action the in trust your and faith your upon calls It ------

Oblatio l 489 l François Paradis Oblatio l 490 l Local Section an active member, the Fraternity of Priests and a few Oblates of my of Oblates few a and Priests of Fraternity the member, active an to which I referred in this paper, the local prayer groups of whom I was in the same kind of ministry at the cutting edge, the various conferences the Lebret Task Force which included other Oblates who were involved community,in lived I whom with team apostolic local the support: of was able to enter into intrareligious dialogue because I had various kind should have a support group or another person to whom he can confide. I oneself theothersandbecomepartofthem. a Vision Quests. In the last years, I have not heard her say that I would I that say her heard not have I years, last the In VisionQuests. she joined the others and I in both the Sweat Lodge ceremonies and the going through a lot of personal growth and growing in self- confidence, I was getting involved in intrareligious dialogue and as she herself was the Church and attended many of the sessions mentioned and others. As in involved her.being understand kept never she would Anyway I that call her Stella–who came to me for spiritual direction. Stella used to say tion of Sister Eva Solomon, an Ojibway. There is another woman–let us Native Pastoral Council of the diocese of Thunder Bay, under the direc diocesan the by produced of rite inculturated an Baptism,” of the family that requested most often the experimental “Nishnawbe Rite became family Her cultural. as earlier identified not had she which but within herfamilyandbecomeopentoacceptive of theirjourney. reality that with herself reconcile to able was she Quest), (Vision fast four-day the experience to group our with coming her eventually and culture and faith of subject the addressing sessions different invitation upon attending her Through revival. religious cultural the in involved family, except for a daughter, did not attend Church. Most of them were her because suffering was priest. Anna a of absence the in celebration a regular churchgoer and who also became a prayer leader for Sunday’s was her Anna–who call us woman–let a was There same. the do to ers entering into intrareligious dialogue encouraged many of the parishion my issues, same the with struggling were who many encouraged ney affair ofthecommunityfaith andnotonlyofindividuals. the is evangelization as dialogue intrareligious short, In province. own kenosis She became aware of many cultural beliefs that were part of her life, Ninthly, in the same way that Fr. John’s Hascall sharing of his jour one is, that act, solitary a not is dialogue intrareligious Eighthly, , that is, an emptying of oneself to be able to welcome within welcome to able be to oneself of emptying an is, that , - - - dialogue is a fundamental condition for a development of a theology a of development a for condition fundamental a is dialogue intrareligious short, In dialogue. interior an of that or dialogue ofinterreli gious form the take may which reflections, theological deeper some for context the and condition the becomes It question. or concept theological that or this of development enhanced an or reformulation a itual experiences that call for theological reflections, either a revisiting, as heorshehassharedintheveryfabricofother’s culturallife. dition and context where one can become a credible witness and leader con that creates her.dialogue understand intrareligious never short, In of the four different doorways. These are particularly accentuated in the the celebration of marriage and of funerals, e.g., respecting the meaning ous symbols of the four directions are included in the various aspects of nies and teachings. The teachings of the Medicine Wheel as to the vari ceremo religious Ojibway the of structure basic a is Wheel Medicine chair and the main cross reflect in their outlay the Medicine Wheel. The a church structure where the pews, the altar, the lectern, the presidential structure. circular build a to wanted us church, brought the This of ture struc the concerning out sent questionnaire the answered who people, the of thirds two down, burned church R.C. Sagkeeng When liturgy. the of environment the or liturgy the into way their making slowly are forms basic liturgy. Certain the influence to started it community, the within people other many and dialogue intrareligious in involved more and more was I as years the over Slowly years. last the in used those and beginning the at used I in that language a and/or difference symbols images, the see definitely would she/he today, to ministry my of can beaffected, modifiedorformed. through Church’sagents’the pastoral them, and/or the or or will mission evangelizing place meeting or context condition, this From place. religious dialogue is a fundamental condition, a context and/or meeting of my intrareligious experiences and that of the others- reveal that intra analyse tooth fine a in more even find could we that sure am I points– above the all and journey my of narration The mission. evangelizing Christology, Ecclesiology orPneumatology. as, such manifestations, various its in theologies of and/or religions of If one would be able to analyse my homilies from the beginning the from homilies my analyse to able be would one If an of praxis new a for matrix a becomes dialogue Intrareligious Tenthly, intrareligious dialogue will reveal areas in the shared spir ------

Oblatio l 491 l François Paradis Oblatio l 492 l Local Section that is, a faithful dialogue allows for a critical interaction between the between interaction critical a for allows dialogue faithful a is, that and religiously sensitive and relevant but without distorting the Gospel, culturally is that forth come to creativity allows dialogue intrareligious last farewell and an a entrusting of the includes dead person to it God. Forming a body; matrix, the honouring beyond goes action latter This rated into the funeral service, replacing the usual incensing of the body. incorpo were these from smoke the with smudging the and sage, and cedar grass, sweet as such medicines, sacred the with praying The als. and the drum became part of the liturgy more often, especially at funer Nishnawbe Rite of Baptism that we mentioned earlier. The drum songs womb. Around age two, I was very sick and my parents consecrated me work within myself. I have a deep belief that I met God in my mother’s cause I am sure that it touched some elements of the charism already at tion are: Revolu French the after faith the of and church the of situation the of founder’sdescription the after me to spoke particularly that words The Rules. and Constitutions Oblate the to preface the of reading my was slow process! and long a also is It tested. fully and seen be to yet are it of effect and development full Church. The the of history the in new fairly is matrix of all the possibilities. Intrareligious dialogue as a praxis that forms this few a just are These thought people. aboriginal the the of worldview with and patterns tuned in more be would matrix this from forth ing com counselling Gospel. Apastoral the distorting without spirituality peoples’ aboriginal the of gifts the address would that theology a for condition fundamental a is it earlier,worldview. expressed cultural As their and knowing, and learning of ways their people’sneeds, spiritual chize and teach the faith: cate a catechesis that might would be more we attuned to the how to as insights us gives It culture. the and Gospel This is one aspect of the charism that spoke to me. It spoke be spoke It me. to spoke that charism the of aspect one is This Christians, and,finally, wemusthelpthem to becomesaints. We must lead man to act like human beings, first of all, and then like journey Oblate my started I as charism the with contact initial My W a K L g n i

n o

e h t E e g d

d n a D g n i r a

o t C o s s o r v r e ------thanks tothatencounterIamstillhere. is It renewal. charismatic the with involvement my through depth new Scholasticate, I encountered Jesus Christ and the Holy Spirit in a whole my During God. in alive fully be to search that also was there course, be. to me wanted God way the was human fully of being Also, that ing Early,self-awareness. mean in the interested understood always I was of MaryImmaculate.IfollowedmybrotherstotheJuniorate. to the Blessed Mary. It is not by accident that I became an Oblate Founder’s experience of the Church and the faith post French Revolu French post faith the and Church the of experience Founder’s the to Similar Schools. Residential Indian the of impact an as left behind conditions deplorable the with face to face me brought munities their rightsinthepoordistrict ofHull. Again, Iwasontheedge! for fight them help and marginalized the with worked that group late Oblate scholastic there from the West, was allowed to stay with an Ob only the being I, leaving, priests Oblate some and scholastics vowed permanent with diminishment and turmoil ongoing experiencing was necessarily seeninagoodeye! not was Renewal Charismatic starting the with involved be to Again, vocation. my of questioning deep and battle spiritual of time a during sonal andlessinstitutional. per more was moderator.This a under each groups small by replaced were scholastics of groups huge the where formation: to approach tive Scholasticate had imploded two years before. It was a whole new tenta formation at Saint Paul University. The traditional system at St. Joseph’s under myskin. caused it itch burning the and sweating the minimize to was It wear. to had else everyone that cassocks the of instead with shirt short-sleeved around a go to me forcing epidermis, my of pores the down shut literally system the to rebellion this by created stress The formation. of system traditional the against rebellion slow of year a was lasticate Scho of year first The Novitiate. and Juniorate traditional a perienced My first years of missionary work among the First Nations’ com First the among work missionary of years first My which Scholasticate, Joseph’s St. the at year second my After conversion personal a experienced I that years those during was It my continued I where Ottawa in spend were years following The ex I change. of transition, of line the on edge, the on been have I I Scholasticate, the and Novitiate the then Juniorate, Throughout ------

Oblatio l 493 l François Paradis Oblatio l 494 l Local Section requirements as I had learned in my theological and seminary forma seminary and theological my in learned had I as requirements the forth bringing my and requests my to rebelling point, one cess. At and many other activities. All these pastoral activities had a limited suc charismatic prayer groups,Marriage Encounters, sessions, Teen Encounter Christ weekends, baptismal sessions, education adult with them re-evangelize to out set I situations. their for victims the blaming was I unknowingly Schools, Residential Indian the of impact full the ing level of irregular marriages and co-habitation, etc. Not yet acknowledg high Spirit, Holy the of Jesus-Christ, of knowledge of lack seemingly tion, I sensed some things were missing: low Sunday church attendance, among the Aboriginal people ofCanada. minister to choice initial my of confirmation deeper a was It Nations. First the with journey to called definitely was I that and God, of child a truly universe, the to belong I that me to revealed it dream, the with ciliation withmypastfrombirthandonward. life. I ended taking two years: two years of personal growth and recon could take care of whatever was happening to me at that moment in my These twogroupshelptokeepsomesanityinmylife! weeks. six every met which group sharing Oblate an had I with. Also, first years, I had a small community and apostolic team to live and work those During Oblate. an as years my throughout that have been to fortunate have I in. live to others, or Oblate of either community, a have that helpmesurvivethesituation: munities, Iexperiencedaburn-out. com many between travels and activities frantic of years seven After turned out to be a blessing in disguise as it brought everything to a head. community.It the from removed me have to petition a was there tion, During this sabbatical, I had a very powerful dream. As I worked I dream. As powerful very a had I sabbatical, this During I where one but sabbatical, study a not sabbatical, a requested I to endeavor have ministry,I my of beginning very the from Also, - - - In all of this, there were a few elements from my years of formation - - - standing bythemarginalized ofHull,Quebec,Canada. group Oblate the with living experience my and experience tic The dignity of each person – both re-enforced by my charisma My ownsenseofgrowingpersonalawareness My personalconversionandcharismaticexperience ------intuition ofthecharismasexpressedbyFounder, expressedherein deeper the was It paper. research my of 5 Chapter or,paper, this of C to go more deeply into the interreligious dialogue expounded in section ciliation around the legacy of the Indian Residential School brought me recon and healing bring to desire The everyone. for that desiring and By me. to then, I had open journeyed even deeper more into seeing lot the dignity of a each person were they as same the sensing been have space in me to receive even more deeply the people and also they must new whole a was there sabbatical, my during done work the of cause pastoral agents entering into a new and different relationship with the with relationship different and new a into entering agents pastoral non-Aboriginal with hopefully and created, space Withthe Canada. of people Aboriginal the of reconciliation and healing the for space ing Schools. In it, I found a powerful tool to continue that journey of creat de Workshops workshops. signed to address Spirit” in a powerful way the to legacy of the Indian Residential “Returning the experienced I ship toitandwhatcontributedmyjourney. section of my research paper that summarizes the text and my relation my to journey. I have confirmation included at the end of this and paper, in the clarity Appendices, that brought paper, the the for work including research courses, other the all and text That moment. “Kairos” another was it text, the read I Blée. As Fabrice of text a encountered I that Studies Mission in of Arts Master my obtaining on working was I as sabbatical last my during is It missionary. Oblate an as calling my to faithful being was I whether especially doubts, and fears many with ceremonies withthelocalelders. Nations’First the experience to myself allowing by dialogue religious intra the into fully enter crossover: the dare to needed I what receive I me. with was WithSpirit Holy the movement as inner afraid that was I why me asked clearly that voice inner strong a mountain the in prayer during the retreat at Notre Dame des Lumières, I experience one day at and allthatHereveals.” Jesus-Christ with encounter deeper a for room be will there nity,then, dig human his/her of depth the to person the “lead interpretation: my A few years back into ministry, an urban First Nations’ ministry,Nations’ First urban an ministry, into back years few A As I dared on this path, I still experienced it as walking on the edge in Aix-en-Provence, Experience” Mazenod “de my during Again, Be sabbatical. my of end the at Sagkeeng to commissioned was I ------

Oblatio l 495 l François Paradis Oblatio l 496 l Local Section tianity. Chris and Church the within place full their take to wish, so who ple, peo the Aboriginal for space full the be will there people, Aboriginal Dance. pray, toshare and tominister to oneanother. meeting monthly to & StockPub,2006,p.145.I amperson the second fromright. the in event Achielphotographthat of a is There experiencedis persons it native by today. understand better ing of a Amerindianacquirespirituality as to order in elders native of direction trainingthe under formal program and collective a undertook who priests, Catholic mostly persons, 20 work of evil spirits. the to related is medicine Sagkeeng,bad in youngElder else. someone a Accordingto of domainbad medicine, a curse,is, that hoax activity or aimedat harming eredthe in dialogical ministry. eight the of each from representativeCanadian Oblate were provinces.involved Many in of an the increasing representativesone of composed was force task The 1986. in the Canadian-wideLebret,Saskatchewanconference of in congregation the of Immaculate missionariesa Mary at Oblatesof the by taken resolutions on through follow by their original tribal name. themselves identifying are they more and more countries, both In contexts. missiology or Church Natives. referringthemselves.to States,preferredInUnited the the termbe seems to term the use politicised,to preferthe least atIndians, the Canada,In terms treaties. treaties. governmentthe with through havestatus the a partmentIndianof Affairs,they is, that term originalwhetherpeople, Indians,they are Inuit.Metis or The descendantsthe these of term The Europeans. the of arrival the before AmericaNorth Indians 7 6 5 4 3 2 1 American Natives American The meetings in Little Red River (1983-1987) broughttogetherapproximately (1983-1987) River LittleRed meetingsin The According to an inquiry I made from John Hascall, “fire balls” wouldbe consid to ConferenceOblate Canadian the establishedby was TaskLebret Force The occupied who people the to refer to paper this in terms various using be will I “irig og i a rm og ht s ug hn n pecs t Sun a at pierces one when sung is that song drum a is song” “piercing A P hour four a for met who religious, and diocesan priests, of group a was This Metis Inuit Another term used in Canada is Canada in used term Another e e l n a m , also the term the also , r h rgnlpol fteCnda Arctic.the use Americanwriters Canadianthe originalpeopleof arethe r h ecnat fmxdbod who do are not the havedescendants the privilegesof mixed blood of the , Christ isNative American or AmericanIndians Natives, P e e in Canada, refer to those who are under the De the under are who those to refer Canada, in l n a m Amerindians , p. 215-18. ’sbook orfrt h originalland. the tribes of the referto to Christ Is a Nativea AmericanIs Christ , increasingly used more in the in more used increasingly , François Paradis, [email protected] aboriginal Winnipeg, Canada First Nations First refers to all to refers American , Wipf i m o in - - - - - 1994, p.26-27. G Revised edition,1998,p.9. place there at funerals. take place under the cross in the middle. The casketof Life.and is marriages circle, hanging from the ceiling is row.the cross of Christ, the tree In the middle the of the altar, the lectern completeand the presidentialcircle: chair are part of the first inner u o l t e 11 10 9 8

, Cf. Panikkar, Jean-Guy interpenetration,On cf. The rows of pews in the new Church that was built in 1995 in Sagkeeng form a en Changed, Being G u o The Intra-religious Dialogue l t e , “Dreams and Visions in Other Lifeworlds,” in Lifeworlds,” Other in Visionsand “Dreams , nvriy f oot Pes Hge Euain Division, Education Higher Press, Toronto of University P i n a K K r a , The Intra-religious Dialogue Intra-religiousThe , p.

xvii. , Paulist Press; Paulist , Y g n u o and

Oblatio l 497 l François Paradis

M aspects and many more – made the Hispanic mission attractive to me. to attractive mission Hispanic the made – more many and aspects those – discourse public the of reading my by here welcome entirely not persons to and arrived, newly persons persons to and to language another responding in of specter and promise the Florida, in school high and parishes opened newly then the and Kentucky, and Virginia Westof hills the in ministries Appalachian Northeast, the in parishes would seektojoinusasacandidate). Cuba, in born man a Hispanic, first the before however, years, still be would (It sites. ministry Hispanic included Sum experiences apostolic seminarians. mer our by language second a as Spanish of learning the mandating even encouraging, begun Wehad Oblates. younger the During my years as a formator (1973-84), interest was sparking among them. among chief Columbia, Republic, Dominican Cuba, - countries, Caribbean other from and state) associated freely a from citizens U.S. grants pouring into the United States from Puerto Rico (persons already immi Hispanic of presence increasing rapidly and challenging very a to responding in initially engaged become and up opened had province to doafterformationministry. That wasin1984. Eastern ProvinceoftheUnitedStates. former the of Scholasticate then the College, Oblate our at DC ington Washin formator a was I years. eleven after Formation First of istry St Eugene’sCharism in Lowellthe Hist Compared with other provincial ministries then current, e.g., Anglo our me, for obedience in change that to up running years the In Our Provincial consulted me as to what future ministry I would like izing moments toward the end of my assignment to the min the to assignment my of end the toward moments izing actual initial its had Ministry Hispanic of reality the with Oblates Missionary the of Charism the relating personal y National Park J s e m a M.F e e , i m o 1 oric - - - - -

Oblatio l 499 l James M. Fee Oblatio l 500 l Local Section Boston and the newly ordained Puerto Rican Auxiliary Bishop (Fran Bishop Auxiliary Rican Puerto ordained newly the and Boston of Archdiocese the involving process year five a least was at It of result 1990. the in Massachusetts Lowell, in parish Latino ethnic an of establishment eventual the was North America of States United the in of St.Eugene’s LentensermonattheMagdalena. own their (in hearers the in Aix-en-Provence, peasants the like and seen by many to be a lower, less acceptable class of people. Not un grated into the local church or society by any stretch of the imagination, inte not part, most the poor,for economically group a were Hispanics tion, the desire and need of the people for equal participation in the life hesita despite end, the In budget. tight already an of stretching further possible as well as tasks, administrative increased drugs, and alcohol to addicted persons for groups support twelve-step promotion, housing other areas: social justice involvement in community organizing, public in mobility missionary our upon infringe might requirements diocesan parochial to attending whether about cautious were time in period that at community local the to assigned Oblates us process. of the All from missing not was Eugene), St. of - not or - blessing presumed the (and sionaries working in and, in this case, founding an Oblate ethnic parish different groups. three the serving already community Oblate Missionary the by headed spear effort an been had themselves Hispanics the among laboration organization.and col space Fostering worship own their had whom of each City, the in the Catholics Hispanic among of groups unity separate existing and three community of sense the improve to desire the panic communityontotheecclesialradarscreen. His the entered parish a Becoming church. local the of members residents and long-time the with equality comparable of self-esteem and identity of sense a provided parish Hispanic new The immigrants. of cally identifiable parishes, which had served their own past-generations ethni and established historically five least at included City 110,000) (population: small the of environment The people. the by dignity sial eccle recognized a of living and claiming the others, among involved, ciscan). The goals or purposes of erecting a canonical parish for Latinos However, the proverbial Oblate discussion about the role of us mis was parish a of foundation the in pursued value ecclesial Another One of the focal points of my experience within Hispanic ministry patois ) ------ing anyHispanicrepresentative. includ yet not decision-making, secular,political of seat Hall, City of across the town, pausing on the way to impart a Blessing from the steps been had Hispanics Sacrament Blessed Catholic the carrying procession in walked we worshipping, of beachheads three the of one where church, basement a From event. emotional extremely an was parish an sion of a church building of a then recently suppressed French-Canadi Oblates wouldcontinuetofostera“missionaryparish”wontheday. of the local church with the other faithful, and the determination that we ticularly by the presence of an Oblate Brother as part of our communi our of part as Brother Oblate an of presence the by ticularly par enhanced was men, Oblate as openness interpersonal connection, expressed was that of common life, community life. The quality of real key partofourmissionary identity. a necessary,as and encouraged common more much be to seems ment assign interprovincial course, Today,of importance. without not was life common our days, those in Provinces U.S. five the of separateness the Given life. religious Oblate States United our within communities Lowell, Massachusetts. It was part of the beginnings of “cross-cultural” in ministry common and house common a to assigned were Province”) U.S. (“First Hope of Lady Our of Province Eastern former the of and Baptiste Jean St. of Province Northern former the of Members both. from members of comprised Provinces U.S. two by equally sponsored community Oblate integrated first the was parish, a establishing about our OblateCharism.Itwascommunitylife. with relation intimate an had which years same those during ministry God, theywereprinceshadanotherincarnationinNorth America. echoes of St. Eugene telling the working-class people that in the eyes of the first Hispanic parish in the history ofwas theIt Jordan. Archdiocese ofthe Boston.crossed The Joshua or Sea Red the crossed Moses after Thanksgiving of Song the like was It parish. Hispanic new his in Lord stomping of feet and banging on benches, as we adored the Eucharistic of name new The element of our Charism in that house which was poignantly was which house that in Charism our of element The talk any before long existing Center, Missionary Hispanic Our Hispanic with involvement my of aspect another yet was There the bearing now church, former Wethe into entered and at arrived posses taking community’s Hispanic the of day celebration The Nuestra Señora del Carmen del Señora Nuestra , to thunderous applause and applause thunderous to , ------

Oblatio l 501 l James M. Fee Oblatio l 502 l Local Section the sand, but include cross-overs to other sociological groups distinct groups sociological other to cross-overs include but sand, the in lines political only not are borders that acknowledging borders”, of to our Charism, that our missionary identity involves us in the “crossing our apostolate,mission,flowingfromcommunitylife. and the housekeeping chores we shared together. It was a realization of quality added to by our prayer life, and our common care for our meals ity was an asset in our discerning the mission to which we felt called, a keep all us priests more honest and open in our relationships. This qual helped honesty challenging personality,ty.and own forthrightness His and otherChristians. Catholics North American many of part the on baptism of religion the of abandonment of phenomenon wider the to indeed similar - religion, and Church the with Catholics Hispanic disaffectionof of problem ing this nationhasprovidedgrowthinourCatholicChurch. to Hispanics new of immigration the that statistically recognizes ness dents are in the majority in some localities. At other times public aware resi and Catholics Hispanic because times at acknowledged is context the people. from and Lord the from missionary, a being of blessing a gift, a It was good! was It turf. their on home, their in shoes, their in be to ence experi different a was It loving.” praying, dancing, land”), foreign a in Lord the of songs (“the singing living, meaning, saying, really were country. “Aha, now I know what they (the ones I knew here in the U.S.) words, there ‘across in the border’ in Mexico, indescribable after spending some time in “their” almost experience, special a was there ever, How realities. cultural Hispanic/Latino of aspects some acculturate to even and somewhat, appreciate know,to to come had I States, United the within experience my In country. foreign a in living actually time first the was It México. California, Tijuana,Baja in house prenovitiate our to assigned be to fortune good the had I States, United the in here day laborer, Christian/otherthanChristian,etc. educated/ professionally richer/poorer,younger/older, ourselves: from The future of Hispanic ministry must tackle the large and grow and large the tackle must ministry Hispanic of future The The vibrant life of the Hispanic community in the North American populations Hispanic the with ministering of years 25 about After Finally, a word about a common expression used today in reference ------nothing undared”. “leave and discern must also we missionaries, out send to asked was he when had DeMazenod that men of number small the like Oblates, nation or groupis‘fallen-away Catholics’. With our smaller number of States, statistics reveal to us that the second largest “religious” denomi United the In least. touches it those to established, well is Church the ture phenomenon is the Constitution which sends us Oblates, wherever ber ofOblatevocationsfromanyonesinglecityintheworld. workers, mostly Catholics. Lowell was also home, for many years, to the greatest num mill the laborers, immigrant many to home the and mills textile many to home the was Massachusetts Lowell, U.S. the in Revolution Industrial origins the of part was City The 1979. in Government Federal States United the by Massachusetts Lowell, of City 1 fu and now this against up bumps that charism our of aspect The The Lowell Historic National Park was established within the confines of the of confines the within established was Park National Historic Lowell The Eagle Pass, TX, US [email protected] James M.Fee, i m o - - -

Oblatio l 503 l James M. Fee

T mandment of Jesus Christ to preach the Good News to the poor, the poor, the to News Good the preach to Christ Jesus of mandment com the follow to seek we Mazenod, de Eugene Saint of charism the York, seek to read the signs of the times in the Buffalo area. Inspired by well astheobligationstheyimposeuponyou”. as them, from derive you rights the are, origins noble your what are, you who you teaching by begin Weshall world… the of corners four the poor of Jesus Christ! Please God I may make my voice heard in the you, especially “Come, Madeleine: the of Church the in them, tells he and hope without are who those them, noticing without by pass many of poor whom the those together Aix-en-Provence, gathers he 1813, of doned.” (OblateConstitutions&Rules) main purpose of the Congregation: the evangelization of the most aban form. plat the is Holy Angels at Center Mission the where pastor parishes three of the be to asked was I Recently, Buffalo. in program novitiate New York wheretheOblateshaveministeredforover160years. M We the members of the Oblate Mission Center in Buffalo, New Buffalo, in Center Mission Oblate the of members the We Lent for when, eyes God’s with humanity at looks Eugene Saint the of sight lose never we as long as us to alien is ministry “No pre- the at assistant formation and vicar parochial a as worked I n o i s s i For the past five years I have been blessed to minister in Buffalo, evangelized”. are poor poor.The the evangelize to me sent has “He Immaculate: Mary of Oblates Missionary the of motto he Inter-Ethnic/Urban Parish Mintry S t n e m e t a t The Charismin the Context of in Buffalo, New

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Oblatio l 505 l Quilin Bouzi Oblatio l 506 l Local Section have six Oblates at the Mission Center which is home based at the Holy Buffalo,New in York.Cross) Holy and Hope of Lady WeOur Angels, to growthincommunityandoutreach. a mission center as presented by our leadership and use them as a guide tolic outreach. We review on a regular basis the “essential elements” of insight, and fellowship and where we plan for community life and apos removed fromactiveparticipationinthelifeofChurch. most abandoned, those whose voice is not easily heard as well as those that make that relationships meaningful in cultures all of families young engage and parishes three the of generations and cultures many the across bridges where thereisneed. associates, a lay group of 40 who work alongside the team, helping out, Oblate of group a with works also Muñoz David us. with side by side of thingshappening. lot a are There alive. much very is It dead. not is city great our of Side is sharedinsevenlanguages. guage. and coming to a new country with a strange culture and unfamiliar lan countries war-stricken from fleeing refugees are Many over Africa. all and Myanmar Rico, Puerto from hail Parishioners population. nority is fromHaiti. Bouzi Quilin pastor the and vicar parochial Milimo, Humphrey Africa Zambia, from is one program, pre-novitiate the of director Roque, dro Alejan Cuba from is one vicar; Parochial Munoz, David Rico Puerto pre-novitiate, Steve Vasek, (mission and retreat preaching), one is from the for formator assistant Nourie Paul U.S., the from hail Twopriests Angels complex. To revitalize the parishes on the West Side of Buffalo by building by Buffalo Westof the Side on parishes Tothe revitalize work to laity the empower we times the of signs the reading In West the that is Buffalo of people the for have we message The Interpreters translate Mass to their communities. The sign of peace mi their for known are to minister Oblates the parishes three The The mission center itself is as diverse as the neighborhood it serves. (Holy parishes three of pastor the am I Bouzi. Quilin is name My prayer, share we where meetings regular to ourselves Wecommit out of many one, many of out Holy Angels, Holy Cross and Our Lady of Lady Our and Cross Holy Holy Angels, - - - - almost 3000 members who hail from Burundi, Burma, Rwanda, Togo,Rwanda, Burma, Burundi, from hail who members 3000 almost diverse cultures. Within the three parishes boundaries1200 families and ministry andleadershipoftheparish. mission, the in involved more ever becoming are who families refugee parish unique is that since the merger, it has received an influx of young this makes WestBuffalo.the What of on mergerSide parish three a of Oblates ofMaryImmaculate. Missionary the of Center Mission the of part as linked been have Hope mobilize themaroundanevangelizing planofaction. and people our revitalize to able Wepurpose. be of must sense pelling identity,its to true com remain a must communicate parish and vital a ahead, years the in survive merely not and Tothrive, purpose. and ity identity,regarding, capac questions strategic the consider must parish thriving Aactive. and alive are parishes mission our which to degree of theirculturalbackgroundandethnicdifferences. aware become must we them serve to order In serve. we whom people different the by needed are that foods ethnic the of aware be to ways tribal andethnicdifferences. cultural, the with communicate effectively to able being is especially desperately so support needed. and resources with them provide to position privileged a in are parishes inter-ethnic/urban These lives children. their the of in force influential most the be will families these research are the all to enculturation. According and people survival of task the where about busy neighborhood, the in living families, young gling capable ofservingasinterpretersfortheircommunities. are and English understand parishioners Some French. and etnamese Kirundi, Karenni, Karen, ViChin, Burmese, Italian, Spanish, English, as such groups language represent They Congo. the Cameron, bago, To Trinidad Rico, Puerto Vietnam, Somalia, Sudan, Eritrea, Kenya, Building a vital and active parish, challenges us to reflect on the on reflect to us challenges parish, active and vital a Building al needs which pantry food tri-parish our is this of example An communities Burmese and Sudanese the within challenge The Another challenge is responding to the needs to the many of strug the across relationships building is parishes our for challenge One Our Lady of Hope Parish which is one of the parishes was born out ------

Oblatio l 507 l Quilin Bouzi Oblatio l 508 l Local Section Neither the parishes nor the parishioners possess the funds needed to needed funds the possess parishioners the nor parishes the Neither kingdom arealityamongthepeopleweserve. the make to to order in together work to eager are we life consecrated the dedicated year this During areas. surrounding and Buffalo of city the in history long a have who Heart Sacred the of Nuns Gray the and mission. to provideanaccurateportrait ofmulticulturalCatholicparishlife. aims study States. The United the in church the of part growing fastest the communities, diverse culturally very with parishes to minister and understand better Church Catholic the help to key is participation Our Church. Catholic the in diversity cultural on focuses (CARA), ostolate the Ap in the Research for Applied Center the by by conducted and USCCB commissioned study, This States. United the in life parish of study in-depth an in participate to States United the in 30 among ishes par linked our selected has Bishops Catholic of Conference U.S. the tro &Mission document their In priorities. top their of one as diversity tural Catholic Bishops: ops. Bish the of mandate the and Mazenod de Eugene Saint founder our of footsteps the follow to faith. Wetrying Catholic their are Oblates as cherish who parents devoted and leaders lay committed team, pastoral competent culturally a is have we What needs. pressing the all satisfy A at Church the note; in final Diversity Cultural of Secretariat The with eachculturalgroupacrossallcultures. strengthened be should community of experience Christian truly a ebration, or a whole pastoral plan, fraternal human relationships and cel liturgical a strategy, advocacy and group, formation a through and strengthen the fraternal bonds between all its members. Whether nurture should community faith the of life the in taken action Every In 2011 the U.S. Bishops name “Our response to the reality of cul Our present focus rests in the heart of United States Conference of financial. is parishes three our for challenge pressing most The Collaborating with us are the religious sisters of St. Mary of Namur daily our in us assist staff dedicated our us with along Working theU.S.Bishopsstated, Encuen ------the challengefacingusasweseektoserveallofGod’s People. gathering this week gives us hope that we are becoming more aware of Our Church. Catholic S. U. the within God of people the to mission al church todaywithintheUnitedStates. the challenging presently dimension new this serve better to Oblates All of us are new at this process of pastor service to the inter-cultur as us enable further will study this of results the that hope our is It Buffalo, New York, US [email protected] Quilin Bouzi, i m o -

Oblatio l 509 l Quilin Bouzi

H providing humanitarianassistance toundocumented the The overlap. States and United Mexico across presence Oblate the and reality this which in the identify to us inviting systems, immigration regional and bal introduced facilitators our day, meeting dedicatedtoaspecificpastoralneed.) and across provinces. (As I within care such provide to initiatives potential discern to was jective immigrants. of care pastoral the on workshop three-day a for in the Oblateworld. today, and finally one that briefly explores the future of that ministry in ministry migrant of midst the in charism the living in challenges some the of aspect an as immigration of three immigration. of implications and ing offerscharism Oblate the that believe I will paper,I Tepoztlán IMMGRATION ILGHT INSIGHTS O The see – judge – act method framed the meeting. During the first the During meeting. the framed method act – judge – see The met Mexico and States United the January,of Last provincials the

sections, one focusing on recent developments on the discernment Is there a future for migrant ministry in an Oblate key? In this In key? Oblate an in ministry migrant for future a there Is serve heart Oblate an has who one Does eyes? Oblate through immigrants see one may ow

, Mexico, along Mexico, , suggest that the answer is most surely yes on each count. each on yes surely most is answer the that suggest A NORTH S g n i e e THE MEANING I s t n a r g i m m AMERICAN PERSPECTIV

V understand it, this was the first bi-provincial Oblate parish in Roma, TX, for instance, is instance, for TX, Roma, in parish Oblate

i with other members of the Oblate family,Oblate the of members other with c r o t

participants to the complexity of glo of complexity the to participants OF C

W Oblate charism, another laying out laying another charism, Oblate a n o m r a

1 h t i THE OBLATE CHARISM:

AND IMPLICATIONS OF I will develop these insights in insights these develop will I

distinct insights into the mean the into insights distinct immigrants in a distinct way? distinct a in immigrants O b l e t a

E s e y immigrants.

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Oblatio l 511 l Victor Carmona Oblatio l 512 l Local Section out below). charism. Oblate the foreign–to innate–not is immigrants to ministry that pose echo those of immigrants today, a point which stability that St. Eugene province) an opportunity to reflect on the challenging family life and in the (of OMI, Domínguez, Nicolás offered also It immigrants. possibilities and challenges cal instability and economic stress. economic and instability on have to continue suggests, St. Eugene suffered Domínguez as hand, one the On so. believe Tepoztlán,I in workshop distinct a offer charism Oblate province, isspearheadingtheseinitiatives. the directs Central who and OMI, America. Mexico Ponce, across Antonio facing that realities the of province, broader the within ness, ground challenges and the along Texas-Mexicoespecially in, border, on-the- identify better to already are communities Oblate that responses pastoral the of States United steps. the from next participants identifying of importance the underline fleeing to are poverty, who those particularly immigrants, towards indifference Francis’s pope to turned ince) dimensions enjoys its proper autonomy, none lies autonomy,none proper its enjoys dimensions all to extends brings he that liberation the then sin, from us frees Christ If for salvation and for the hope which only out Jesus Christ can “cries fully states, 5 article as condition, their because activity sionary of thefacespoverty. Oblates the of Chapter General 1972 the of 5 article on gene in each immigrant we meet. On the other hand, in his commentary dimensions of In the third and final day, Antonio Ponce, OMI (of the U.S. prov U.S. the (of OMI day, Ponce, final Antonio and third the In practi the on reflect to opportunity an offered day second The Immigrants are among those who are to benefit from Oblate mis Oblate from benefit to are who those among are Immigrants the Does eyes? Oblate through immigrants see one may how So, 2

This is a stance that I share for other reasons (which I will lay Justice, Peace, and Integrity of Creation of Integrity and Peace, Justice,

the Constitutions, Fernand Jetté, OMI, reminds us that us reminds OMI, Jetté, Fernand Constitutions, the

personal and social existence, and while each of these

families, including those brought on by political by on brought those including families,

possibilities. They also suggested raising aware 5

lived during his early years, experiences which some

4 involved in providing direct service to service direct providing in involved

perspective? In light of the provincial the of light In perspective? iig rtqe f h goaiain of globalization the of critique biting Thus, we should see should we Thus, of the effects that forced migrations

agreed on the need to take stock take to need the on agreed

identified immigrants as one as immigrants identified

Domínguez used to pro beyond the grace of grace the beyond

office of the U.S. the of office gleams of St. Eu St. of gleams

immigrants are immigrants

engaged

bring.” Mexico 3

The ------6 option. preferential pedagogical particular a require They land. new a in ing also are they though, school. graduate of rigors the as well with hand in hand go that transitions difficult the facing immigrants are who ology face ofsuchunjustsuffering, myheartcannotbebutstillandsilent. sion in sion ago, I directed a clinic and a community center at the my in layperson, a as ism, poor ineachimmigrantwemeet. children. immigrant documented lentless re the or migrations forced to rise give that sins the even Christ–not woman to suffer to woman year). fact a sufferingthe nearly Their to speaks of detained, be will they long how knowing not of powerlessness, and desperation Through conversation and prayer they have spoken system– immigration broken country’s our of victims recent most the that hopelessness the Texas. in children and women migrant cally andspiritually, slowly physi them killed Poverty friends. my them of some served, we who killed it ways many the and poverty of immensity sheer the of with the hopelessness that goes were Most deported. looking for work in the assembly plants. In that experience, I struggled been having after there return to hoping few a Mexico, some desiring to make it across left itsmark. Closer to home, I strive to serve students at Oblate School of School The Oblate at students serve to strive I home, to Closer More recently, I have begun serving Honduran and Salvadoran im Southern from arrivals recent were who many served we There, I have faced many challenges in attempting to live the Oblate char 13 La Morita La

suffering they create for many who are innocent, especially un A few, I would venture to say, suffer in ways that remind me of 9 There, I am struggling against the desire to make to desire the against struggling am I There,

seeing their children grow as detainees (in one case for case one (in detainees as grow children their seeing S r e as . The experience–and through it, the Oblate charism– Oblate . the it, through experience–and The v g n i an immigrant an

facing the additional burden of finding their foot their finding of burden additional the facing

ohr ad os n duhesae suffering. daughters–are and sons and mothers I s t n a r g i m m

service to immigrants. Nearly fifteen years fifteen Nearly immigrants. to service

and silently. hmevs Lk ohr tdns te are they students, other Like themselves.

h ae eand t dtnin center detention a at detained are who

hand in hand with a realistic awareness 7 8 Thus, and

h t i w a widow a 12

O the border to the United States, nie ot f y students, my of most Unlike we should see the face of the of face the see should we b l e t a

H and that it is possible for a for possible is it that s t r a e

powerfully of sheer an orphan. an San

Eugenio formation as formation

sense of sense 10

In the In those mis 11 ------

Oblatio l 513 l Victor Carmona Oblatio l 514 l Local Section goes on to acknowledge the need the acknowledge to on goes our Founder.” of charism the from flowing ministry Chapter (the 35 important claim nearly 45 years ago. mentioned I As concern. North American exclusively an this is Neither event. isolated behind rule physical death. My experiences have also convinced me of the wisdom can that poverty a of face the in so hope–more all with humility and trust daring what of sense basic a have to enough, difficult situations in and Oblate charism. Nevertheless, I have been around Oblates long assume not do I heart? Oblate served in St. Eugene’s that the bi-national workshop on the pastoral care of care pastoral the on workshop bi-national the that further have I While so. immigrant women, andchildrenarelivingwitnessesofoblation. Some heart. my to speaks it and – classroom the in love with my own eyes – in lives.” their of cost the at even others, of can feed those they love, and give themselves away for the nourishment suffering), tremendous of midst the in their ones. loved their of sake the for endure immigrants that brokenness the and that connection deep the see to us invites Groody Daniel Eucharist,” the and Immigration make with their lives. In “Fruit of the Vine and Work of Human Hands: a with me graced has dren, us hearinnewwaystheGospelweproclaim.” the poor and the marginalized as we work with them, for they can make Is there a future for immigrant ministry in an Oblate key? I believe chil and women, men, immigrant with closeness for desire The an with immigrants serving about distinct something there is So,

15 homeland, bless God for the gift of their lives and families (even families and lives their of gift the for God bless homeland, In Groody’s words: “[immigrants] take up the decision to leave to decision the Groody’sup In take “[immigrants] words: T La Morita e h

8 of the Constitutions: “We will let our lives be enriched by

experiences. At times, they also remind me of those who I F e r u t u th

) affirmed “that ministry to migrants is a valued Oblate above, the 1972 General Chapter made a simple yet simple a made Chapter General 1972 the above, .

exists between the broken bread of the Eucharist the of bread broken the between exists o

f means. To me, it means learning to hope against M

research to do, the evidence so far suggests far so evidence the do, to research t n a r g i La Morita

humbling awareness of the Oblation they Oblation the of awareness humbling

that my heart is fully aflame with the with aflame fully is heart my that

M to highlight this ministry during first during ministry this highlight to ry t s i n i 17 , at the detention center, and even More

break themselves open so they so open themselves break 16 I have seen this self-giving this seen have I

n i

recently, the 2010 General

n a 14

O

lead to spiritual and spiritual to lead b

l migrants is not an not is migrants e t a 18 Te document The K y e

enough,

men, -

potential ithasforsettingmanyheartsaflame. the of light in immigration today. This ministry is close to the Oblate heart. I hope that to offer the broader church in terms of the meaning and implications of the in bear to fruit much the plightof alleviate to working are who groups “various to due support the and it, formation, the need for specialized studies for those who are Poor.”In ings versity ofNotreDamePress, G. Migration on Perspectives Theological Journey: ous In Eucharist.” the and Immigration Hands: documents/papa- francesco_20130708_omelia-lampedusa_en.html. City, can University Press,2005. R. Interpretations and Commentaries Teaching: cial In Marriage?”. to Lead Engagement This Will 2015. of Care Pastoral the for Workshop New York: GuilfordPress,2009. the in Movements Population ternational Oxford: Wiley-Blackwell, 2015. Theology Latino/a to Companion Blackwell

Himes and Lisa Sowle Cahill, 9-40. Cahill, Sowle Lisa Washington,and Himes GeorgetownD.C.: Groody and Gioacchino Campese, 299-315. Notre Dame, Ind.: Uni . ModernSpiritualMasters. Maryknoll,N.Y.: Orbis Books,2011. G G G F D D C C has charism Oblate the that believe I reasons, other and these For n a r t s a a n o m r a z e r r é i t u z e r r é i t u y d o o r e u h a n o z e u g n í m o

l c A Promised Land, a PromisedLand, A s e http://www.vatican.va/holy_father/francesco/homilies/2013/ s i

. “Visit to Lampedusa: Homily of Holy Father Francis.” Vati , Daniel G., Daniel , , Stephen, and Mark J. Miller.J. Mark and Stephen, , migrants aroundtheworld.” , John R., John , Vco. Telgzn Imgain” In Immigration.” “Theologizing Victor. ,

, Gustavo, Gustavo, , 200 , Nicolás, , th anniversary, the Mazenodian family discerns the discerns family Mazenodian the anniversary, j s

o pastoral care of migrants. It also has insights has also It migrants. of care pastoral c o i m o . “The and : Social Catholic and Bible “The . p s p . “Poverty, Migration, and the Option for the c and Daniel G. Groody,Daniel G. and B . “Fruit of the Vine and Work of Human of Work and Vine the of “Fruit .

. “The Oblate Charism.” In Charism.” Oblate “The . 2008.

b i Perilous Journey: Theological Perspec Theological Journey: Perilous l a r g o i

Immigrants p y h 19

oen World Modern The Age of Migration : In : Migration of Age The A Promised Land, a Peril a Land, PromisedA ,

edited by Orlando Espín. Orlando by edited oen ahlc So Catholic Modern Tpzln Mexico, Tepoztlán, . , edited by Kenneth by edited , c , edited by Daniel by edited , s c . Spiritual WritSpiritual Bi-Provincial Fut ed. Fourth . h Wiley- The

assigned to ------

Oblatio l 515 l Victor Carmona Oblatio l 516 l Local Section de Mazenod N.Y.: OrbisBooks,1990. In Innocent 76-86. NotreDame,Ind.:UniversityofDamePress,2008. tives on Migration see Stephen see For a useful primer and political nature. and challenges pastoral distinct with OMIs the presents phase Each life. her or his of once the immigrant arrives at his or her destination and Guatemala-Mexico the tended This destination. phase her includes or extremely his at dangerous arrives border she crossings or along he until community her or his leaves migrant the migratory the of phase second The Mexico. and so; for this reason do they until community their leave to not or whether discern to begins individual The firstgration. phase of the migratory process spans from the time a (broadly phases distinct three has tion Oblate Schoolof Theology, 2015. 2015. of Care Pastoral the for Workshop eral Chapter(2010):Conversion.”Rome, eral House,1992. Constitutions Oblate the of Edition 1982 The Truth Shall Make You Free: Confrontations

1 P P Gen 35th the of “Acts Immaculate. Mary of Oblates Missionary J H G G possibilities of a spiritual, psychological, physical, ecclesial, psychological, socioeconomic, spiritual, a possibilities of é t t e r e t r o n o g i n e b u z e r r é i t u z e r r é i t u In this paper I will The focus process on of immigrants. international migra c . Maryknoll,NY: OrbisBooks, e Fernand, , , Antonio, C , Mario. “Student Population at OST.” San Antonio, TX: Antonio, San OST.” at Population “Student Mario. , . Ottawa,ON:Novalis,1995. t s a , Alfred A., Alfred , , Gustavo, , Gustavo, l s e the first phase takes place (for themost part) in Central America and Mark J. Mark and , edited by Daniel Groody and

i m o i m o and/or the Mexico-U.S. borders. The final phase begins phase final The borders. Mexico-U.S. the and/or . “Pastoral Care of Migrants.” In . i m o o o Oblate Schoolof Theology, San Antonio, TX h Aotlc a: Cmetr o the on Commentary A Man: Apostolic The p p . . “The Truth Shall Make You Free (1986).” . On Job: God-Talk and the Suffering of the Living in the Spirit’s Fire: Saint Eugene Spirit’sSaint Fire:the in Living M i L L

r e construed): emigration, transit, and immi and transit, emigration, construed): , on the study of international migrations,

The Age of Migration: of Age The Immigrants

1987.

and Rules and

Italy: GeneralHouse,2010. process spans from the moment moment the from spans process

may may last for the remainder

Gioacchino Campese, Tpzln Mexico, Tepoztlán, . , 85-200. Maryknoll, . Rome, Italy: Gen Italy: Rome, . [email protected] Victor Carmona Bi-Provincial

International family or an

in - - - - - Latino/a Theology Victor theological and biblical of account an For Lisa Sowle Interpretations and Commentaries : Teaching Social Marriage? to Lead Engagement Teaching:This WillSocial sanctioned hierarchy of power.” See John R. dampen down power, while in some of the surrounding cultures it is a way in which those in power In Israel this as concern a functions critical more principle against the misuses society’‘contrast the of that is exodus. the part through created is Israel in persons the in gers stran concern to extended such only Israel but and orphans, for widows a concern society.’ and Egyptian texts Mesopotamian suggests that other 1995, p.1-33. g i n see parents Alfred his A. and Eugene St. on had stress economic and instability homilies/2013/documents/papa_francesco_20130708_omelia_lampedusa_en.html Francis Father Holy of ily See Italy. Lampedussa, at homily Francis’ Pope Immigrants, of Care Pastoral the 2009. Population Movements in the Modern World Care orphans, for and widows, of the in Honduras Their and experience El reminds Salvador. me of the need to be aware of them had lost their parents at women The three. the of one on no Journey: Theological Perspectives on Migration Poor the Poverty,for Option the and Migration, for the poor in the context See immigration of Gustavo and poverty. Maryknoll, N.Y., vo Shall Make You Free: Confrontations SeeGustavo of the Oblate Constitutions and Rules

, G i m o C z e r r é i t u 10 9 8 7 6 5 2 4 3

m a C Biblical reflections on migration and theologies of migration tend to focus to tend migration of theologies and migration on reflections Biblical I cannot identify the detention center due to privacy concerns. Gutierrez reaches a similar conclusion in terms of the preferential option preferential the of terms in conclusion similar a reaches Gutierrez point. this on theology liberation Gutierrez’s Gustavo by influenced am I Ibid Fernand D Antonio Nicolás , deep connection that exists between care for these three groups in Leviticus. a n o m r a Living in the Spirit’s Fire: Saint Eugene de Mazenod de Eugene Spirit’sSaint the Fire: in Living z e u g n í m o p e s e

., p. 59. p. ., C land. John Donahue’s clarity on this point is helpful: “Care for such for “Care helpful: is point this on Donahue’sclarity John land. i h a and Daniel G. G , Notre Dame, Ind., University of Notre Dame Press, 2008.

z e r r é i t u D revolutionary tendencies of the people and thus maintain a divinely P , J L L

Theologizing Immigration é t t e z e u g n í m o n o , , , ed. Orlando , Orbis Books, 2011. Washington, D.C., Georgetown University Press, 2005, p. 19-20. The Oblate Charism Oblate The c e , , omi, , i m o , o , VaticanCity, , , p , The Apostolic Man: A on Commentary the 1982 Edition i m o G Pastoral Care of Migrants of Care Pastoral The TruthThe and y d o o r

, E The Oblate Charism Oblate The s strangers, is to meant set Israel apart as a ‘contrast Tepoztlán, Mexico,2015. p their husbands to the gang n í

the detention center explained to me that some some that me to explained center detention the , , , Maryknoll, N.Y., Orbis Books, , Rome, General House, 1992, p. 64. Spiritual Writings Oxford, Oxford, Wiley-Blackwell, 2015.

. For a basic sense of the effects that political that effects the of sense basic a For . http://www.vatican.va/holy_father/francesco/ Shall Make You Make Shall Free (1986)

, in , interpretations of migration, please see

F h t r u o The Wiley-Blackwell D F e u h a n o , ed. Daniel , in , n a r , in , ed., New York, Guilford Press, A c

s i , ed. Kenneth R. Kenneth ed. , , , Modern Spiritual Masters, , , ibid Promised Land, a Perilous Bi-Provincial Workshopfor Bi-Provincial Visit to Lampedusa: Hom Lampedusa: to Visit j s , . Ponce was referencing was Ponce .

The Bible and Catholic G , Ottawa, ON, Novalis, ON, Ottawa, , in violence that prevails y d o o r

Modern societies espoused

and Gioacchi G Companion to , in , 1990; Gusta z e r r e i t u

H The TruthThe s e m i Catholic H and

e b u , o of p - - - - - ,

Oblatio l 517 l Victor Carmona Oblatio l 518 l Local Section train underserved student populations, including theological, ministerial, and pedagogical know-how to the developing continue to OST,” (San Antonio, TX: Oblate School of and bia) 10 are from Latin America (mainly Mexico) and the rest from Africa (mainly Zam as Asian-Americans, and 28 as international students. Of the 46 of them self-identified as U.S. Innocent Gustavo See nocent. in the of suffering the and justice, love, on offers it insights the and Job of book (2010): Conversion Dame, Ind., University of Notre Dame Press, 2008. Perspectives on Migration Eucharist the and gration few of our Fewer still peer desire institutions to are serve to equipped them. serve. student populations are These offerbroader society.and to thechurch much 19 18 17 16 15 14 13 12 11

Ibid Missionary Oblates of Immaculate, Mary J Ibid G. Daniel education higher of institutions Oblate calls believe, I charism, Oblate The J Last year, Oblate’s Ph.D., D.Min., and Masters programs served 138 students: the of Gutierrez’s interpretation Gustavo by influenced am I point, this On

é t t e é t t e Maryknoll, NY, Orbis Books, 1987. , Southeast Asia (mainly Vietnam). Mario Porter, “Student Population at Population Porter,“Student Mario Southeast Vietnam).(mainly Asia . 305. p. ., , , The Apostolic Man The Apostolic Man G , Rome, General House, 2010, p. 19. y d o o r G z e r r é i t u , in , , ed. Daniel G. , Fruit of the Vine and Work of Human Hands: Immi Hands: Human of Work and Vine the of Fruit A PromisedA

, , p.64. , p.96. , o Hispanic, 46 as white, 10 as African-Americans, 10 p , On Job: God. Talk and the Suffering Talkthe and God. Job: On

G

y d o o r Land, a Perilous Journey: Theological Journey: Perilous a Land, Theology, 2015).

immigrants and minorities that have Acts of the 35th General Chapter and Gioacchino

international students, C m a p e s e

,

of the of Notre that - - - T James Bayarea inthedioceseofMoosonee wherewewereassigned. new bishop. a of appointment the for waiting are we moment, the Francis. At Pope ary, he already submitted his resignation as a Bishop to the Holy Father Vincent Cadieux is also an Oblate. Having reached 75 years last Febru he is over 80 years and ready to retire. The bishop of the diocese Bishop Rodrigue Vezina, diocese. this in work who Missionaries Oblate only is it that note to interesting winter roads. are there when time winter in mostly happens This mission. the about each from separated other, being we have moments of coming together of whenever possible to share spite In communities. different in ing Matsau andmyself,Fr. PaliPitso. Maboee Fr Canada: in Notre-Dame-du-Cap of province Oblate the to mately two missionaries were sent from the Oblate Province of Lesotho ments of such a challenging mission demanded some discernment. require Ulti The Canada. in stay ten-year a accept to and resourceful and work with others, adjust to a new culture, live in solitude, to be creative the FirstNationsPeoples. among mission particular this in out help and come to missionaries for riginal Peoples, our brothers of Notre-Dame-du-Cap Province appealed FOCUS ONJAMEBAY Therefore, this presentation will focus on the Cree People of the of People Cree the on focus will presentation this Therefore, Missionary,Canadian French one Fr only have we moment the At is It meetings. diocesan have we when only meet we summer In We have been in this mission almost six years. But each one work language, new a learn to able missionaries required invitation The was a need of personnel to work in the missions among the Abo there that obvious became it When Charism. their by identified are members whose family big a form Missionaries Oblate he BY

A i m o CHARISM

YOUNG OBLATE MISSIONARY . He worked in these communities all his life. Now P

AREA a l AS EXPERIENCED i P o s t i

AMONG , i m o THE CREEPEOPLE

:

- - - - -

Oblatio l 519 l Pali Pitso Oblatio l 520 l Local Section travelling from place to place bent on survival in a harsh and difficult and harsh a in survival on bent place to place from travelling groups family small in lived but dwellers town nor farmers never were They origin. cultural their from stem behaviours and reactions actions, in which all living things are imbued with a spirit. All their affirmations, nature with linked intimately religion traditional own their had people, “hunting-gathering” nomadic a were who people, These recognition. cultural and identity,autonomy their for searching always another,are or way one in ignored and neglected deprived, often who Peoples, nal tions andRulesinspire motivatesuchproximitywiththepeople: proximity becomes a living witness to the gospel. Our Oblate Constitu ing and trust between the church and the people. Our joint presence and understand mutual openness, leadership, collaborative encourage we itual and Christian accompaniment. In this process of working together, with ourpresence. security of sense a find still many schools, residential and policy tion stemming from profoundly injured communities by government educa suffering of spite In midst. their in presence our of significance the ize real we them, with together journeying Missionaries Oblate young As Church’sthe by touched not were people these ministry.and structures fostering arelationshipwithJesusourSaviour. those whohavenotovercometheirhistoricaltragedyorcatastrophe. enhance in helping peoples’ well-being such as providing counselling to that programs the provides government The peoples’welfare. material But today things have changed, the government is more involved in the welfare. material and spiritual peoples’ the for provided missionaries volvement due to the remoteness of the small scattered populations. The environment. Familywascentralandmostimportanttothem. Our Charism is fulfilled in the sharing of our faith and in our spir our in and faith our of sharing the in fulfilled is Charism Our century, a than more for missionaries the of presence the Before people the with journey spiritually to is aim our missionaries, As in government little was there expansion, missionary the During Aborigi the among involved been have Oblates the 1841 Since H i r o t s i O r u c a P l B n e s e r a K C d n u o r g c e ------times manifest much resentment towards the institutional church. Com ditional spirituality. tra of rediscovery present their and past the in beliefs traditional their abandon to made being their by about brought is This “inculturation”. or Catholicismwillexistandmissionbesustained. no water, air.fresh fresh Christianity long how to as questions many about brings This no blood, new no is there because challenging more is nothing that attracts them in our liturgy. This makes the mission even churches. The church seems to have no meaning for them. Maybe there communal worship. vs prayer individual i.e. both, harmonize and to how on arise discernments questions Many belonging”. church of “sense true a lacking are who people spiritual of community a with dealing are we that realize accepting thecalltoworkwith Aboriginal Peoples.. in undertaken and considered be to challenges the clearly specified us is moving from a known to an unknown experience. Those who invited Our mission consists in dealing with injured communities who at who communities injured with dealing in consists mission Our of process the in tension a also exists there further, step Takinga our in people young of absence the is situation critical Another In today’s context, mission work becomes more challenging as we Moving from one culture to another is always a challenge since one tions. (R8a) the people, drawing on the riches of their culture and religious tradi Gospel we proclaim. We must always be the sensitive to ways the new mentality of in hear us make can they for them, with work we as marginalized the and poor the by enriched be lives our let Wewill daughters ofGod.(C8) and sons as and beings human as dignity their of consciousness full to - poor the especially - people all bring to strive we us as confident makes power God’s yet us, humbles shortcomings own our of us. intimidate Awarenessnever should clarity al in demands Gospel the Word of God to reach their hearts often calls for daring; to present for ways new out Toaspirations. seek and values their account into taking work, we whom with people the to close be always Wewill C a h L L s e g n e - - -

Oblatio l 521 l Pali Pitso Oblatio l 522 l Local Section involvement in all aspects of church life is a must because the church the because must a is life church of aspects all in involvement community.church the of growth the for essary their that is realityThe nec is which volunteering of lack a in resulted leadership. This taking under their undermining missionaries thus people the former for everything accomplished many where work mission of tradition a to due tience, understandingandtheguidanceofgospel. pa much requires This culture. their and gospel the between harmony trust and lack of openness to engage in conversation as to how to bring mis wounds, unhealed of existence the to due difficult is munication our life. in experienced being by existing of way its finds it contexts, various respective within lived is Charism our since and origin human of not ing thegospelandourCharismwillbringlifetothese communities. liv in that trust we because us to meaningful very is scripture the of text (cf. law the in expert an to this said once Jesus live…” continue being witnesses of good news to them.… “Do this and you shall Gospelthebeingand whatclosethemgivesis to direction tohow toas living However, above. mentioned as challenges many indeed are there people,these withworking In Gospel.the and ruleOblate thePeople, learningfosterforroomorderharmonytoin between culture thethe of nations, thechallengeofecumenism,etc. of belonging” is again affected: relationship between Christian denomi sense “The identities. traditional two the to regards in confusion vious ther as Catholics or Anglicans. The advent of Pentecostalism added ob stand andowntheirchurch. under will they priests’. Wetime the due not in and that theirs hope is St Eugene considered his rule as a divine gift and law from God from law and gift divine a as rule his considered Eugene St have to missionary young a for necessary is it context given this In ei themselves identified communities these of some decades For slow very is change of process the leadership church of matters In C n o L C n o i s u [email protected] Ontario, Canada Lk Pali Pitso, . 10:28). This This 10:28). . i m o ------O south and have lost their connections with the faith communities that communities faith the with connections their lost have and south years. eight have I been apartoftheworkfor the past century. seventeenth the to back dating missionaries minican Do and Jesuit and Franciscan by preceded the were in efforts California Our 1980’s. Baja of parts other and Mexicali in evangelization began missionaries Oblate Mazenod. de Eugene St founder OMI after beautifulbut chaotic with many challenges. ity.It isatonce (1999) that we are one America as a continent and need to be in solidar John Paul II insisting in his Apostolic Exhortation Pope mind in keep to good World.WorldFirst Third the the is Itwith of intersection the as it describe Some USA. the meets Latin America where Mexico, of periphery the at located is itself Tijuana work. and live to places secure seeking people already with bursting were proper city the of peripheries the as flux of state continual a in be would area its population. From the beginning it was also clear that the stability of in poverty Tijuanaof the and edge of precisely eastern because the on at mission the began Oblates In Missionary traffickers. the 1996 drug ruthless of crossfire the in caught sometimes are including Mexico’s strife-torn northern cities to where go, the innocent PROCLAIMNG Many of the residents have been uprooted from their homes in the homesin their from uprooted beenhave residents the Many of named and 1996 in built was Morita la in church first simple Our OMIs as “specialists in the most difficult missions of the missions want difficult others few where places in minister we Indeed church”. most the in the “specialists of as characterization XI’sOMIs Pius Pope to refer often blates THE IN N i c T S o h IJ e m o GOOD NEWS l UANA s a B J. a K C H , g n i d r a d n u o r g ME XICO , AT i m o

THE clsai America Ecclesia in a Morita La P ER IP HERY colony

- - -

Oblatio l 523 l Nicholas J. Harding Oblatio l 524 l Local Section The parish area has rural parts (horse drawn plows, pastors with herdspastorswith partsplows, (horse drawn arearuralhasparish The season. wet the in mud impassable with tires our clog roads same the Unpaved roads clog the nostrils with suffocating dust in the dry season; here. get firefighters to for hour an to close takes typically it since ber fire station. In one of our from garage doors“re-cycled” from California. build are often made frastructure like running water, sanitation or electricity. The shacks they in where there are churches,no schools or clinics, and little municipal anchored daily life there. outskirts They of fan out Tijuana into the hilly world (inhumanly taking up to four or even five hours to pass into the into pass to hours five even or four to up taking (inhumanly world crossingthe in consideredItbusiestis US. the border the proximity to our from arise which problems those are foremost difficulties; many thetraditional outdoor markets( effect on This, in turn, has a kets. negative Not far from the parish is a Walmart! super-mar and theaters movie then workers, for small) families keep to (designed houses small factories, then roads, building between tion so. increasethe religions,other with longer in butno do they olicChurch, a park. In in previous years, the outdoors government used to donate land to the classes Cath catechism hold and mass celebrate we present, At classrooms. and church a build to as so land no have we families, students year, weeks due to teacher strikes. past missedThis many school. high to go to like would who 5,000 over for space be not will announcedthere just was it 2015, of fall the for example,daily. For shifts two has school each though even space “ told are they also Butsupplies. school and fees , tend school, lacking as they do birth certificates and money for uniforms parishcannot at more schoolsand paving roads.Many childrenthe in constructing as such infrastructure, needed the building by pace keep graffiti. and typical urbanareas gangs with and of sheep) Our mission parish is special and wonderful, but challenged by by challenged but wonderful, and special is parish mission Our connec planned a is coming. There is “progress” or Development satellite 15 our of one In Tijuana,governmentcan’tof growth the mushrooming the to Due Our parish of over 150,000 has no post office, no police station, no B r e d r o colonias, R a e colonias l y t i 38 houses burned down last Novem (“ l , a community of about 3,000 about of community a , a L tianguis a e n i ”) or no hay cupo hay no sobreruedas ” …no ” ). ------sleep sleep…. children their while work can they so shiftgraveyard the take mothers single The USD). $65 mere a (or sos ever afford). whose thelocalsproducts could one factory for Mattel toysand another for Jacuzzis (neither of there is for the American market many the of one at Tijuana to documents) or to findworklocally come hoping to crosstheborder(without who migrants are many First, Mexico). from USA diinl local market by offering free hits to additional hook young people. The the USA. in But in consumers the recent years, there has been a campaign to foster an to route en area our through swiftly passed drugs past, trafficking(by drug-trafficking and human- “community of small communities”. together a piece to begin even home, at feel connect, can people where munion, com of places are centers catechetical 17 and chapels satellite 15 Our traditions. piety popular different respect to try we as liturgies, our in Indian dialects. of populations a flotante as it self-describe people Local precarious. as is life where ones back in their home soil or “ Families often territory.want to bury married loved back in their home (sponsors) forthesacraments. as in Tijuanatrust anyone to have seldom newcomers gions, everybody.familiarto that feel example, having For home re left their own church particular life practices, in it ways is impossible to conduct its has region each because and countries, other from even and states or selling little things onthe street. living recycling plastic and metalscraps high.Lots of people eke out a saddled with exorbitant interest rates. credit but eas pol cm fo ltrly vr oe f eios 32 Mexico’s of one every literally from come people Because very is unemployment so plentiful, so really not are jobs Factory pe 750 is wage average the week, work hour 50 grueling a For At the same time, this cultural diversity is a source of great richness get to day one hoping marriage,sacramental delay couples Many eody or aih ufr udr h sore f rm de to due crime of scourge the under suffers parish our Secondly, ? Many factory workers are deeply indebted by taking out easy out taking by indebted deeply are workers factory Many ? or even “nomadic.” Some areas in our parish have substantialhave parish our in areas Some “nomadic.” even or indigenas maquiladoras – maquiladoras . from Oaxaca and Chiapas who still speak in speak still who Chiapas and Oaxaca from For example, in the western part of our parish tierra assembly plants for luxury goods luxury for plants assembly .S eaea community ”. in So flux, we are a coyotes or polleros but when do the moms the do when but padrinos ). In the pueblo pueblo - - -

Oblatio l 525 l Nicholas J. Harding Oblatio l 526 l Local Section per 100,000 residents making it one of the 50 most violentmost making50 one of the it cities the in perresidents100,000 homicides 32.50 had Tijuana 2014 In murders. 50 around only were there million half a and two of population same the about with city a Diego,CASan border in acrossthe just period time same Intions.the decapita many Tijuana,including in homicides 900 about were there programs. with can we when help We programs. youth we strong trends a deplorablemaintain pastoral these Tometh. counteract crystal awful the be to seems drug common most fcus,hv ornigwtro eae mirns typically ille Immigrants running no have water course, sewage. or of tracks, train The owned. privately not is there land the since track the of sides the on squat or simply settle arrivals Many new parish. the of invade or overrun the countryside. A train track runs through the length they desperately ing (including some recently deported from the USA) noth almost with arrive newcomers Since government. the by vided extortion andkidnapping. due to at many levels of government. Many officials small businesses have closed corrupt to managed have cartels The industry. an quite is extortion. and kidnapping, to victim fall but borders the cross to attempted have who Additionally,people for funerals have we Salvador. El and Guatemala Honduras, in capitals murder world from as well as Jalisco and Guerrero, Michoacán, of states Mexican the in fleeing violence, extortion, kidnapping threatstheir with own country, are who Mexicans have we Now problem. different a creating Mexico, of sections interior the into violence the pushed has effect” “cockroach so-called the but activity, military/police creased with 80skeletons was found. grave mass a area another In acid. of vats in dissolved partially found were victims cartel drug of bodies 350 estimated an where spot mous infa an thereis parish, our of partone in examplemany: among from bodies the lovedof ones.horrificone Just of desecration gruesome the world. Thirdly, there is material poverty and inadequate infrastructure pro in to due declined has rate homicide local the recently, True, Particularly distressing is the torture and beheading of victims, and arrived I when 2007 In rates. murder appalling brings here Crime becas (grants) to for pay for drug rehab drug for pay for to (grants) true refugees true Secuestrando in ------inse,Mros n eet a Adventists. Witnesses, Mormons,and Seventh Day Jehovah’s as sects such of members by proselytizing aggressive eventimes at and ubiquitous the is there then And them). hook to months dish antennassprout to may tune in to shanties US TV stations (they are offered free for two ramshackle most the Even North.” the to lossus secularizing insidious influence “Co the of the to more exposed much led toanumber makeshiftmaterialshave electrocutions. of other gally siphon off electricity from power lines, but using barbed wire and htrgtars h border inSan Diego). that right acrossthe farlowerthan meningitishealth is quality care, accessit, andof (the to of died who 38-year-oldman for day same this massfuneral a ebrated pesticides,chemicals?) with do to ( children. the carefor to home at grandmotherstays or motherwhere the life of way traditional their fromdisconnected are people many areaborder the in but strong, is family extended the Mexico in care.Normally day over toppled which stove the onto climbed they and hadleft the three boysalone athome dent.mother,His a singleparent, here as“conversion experiences.” community and characterizetrips Diego.their VolunteersSan in notice they faiththan often more outdoors, playing children happy of lots Morita: La in see they richness human the on comment often people away. miles few a just is which Diego, young San these affluent Yet in those and parish our in conditions living between differences drastic the perceive they when moved can. especially they way are students Young any college in here life improve generally to try and clothes, and food houses,bring build to LaMorita to trips mission maketeams ecumenicalsome other spirit. communitiesThese of Christians with an volunteer workAmerican groups Catholicfrom parishes and even from could it be the great number of young persons with cancer here has here cancer with persons young of numbergreat the be it could I also had a funeral for a 35-year-old woman who died of leukemia acci home a in died who boy two-year-old a for funeral a had I On the other hand, because of our proximity to the US we welcome are residents that is location border our of consequence fourth A A y a d

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Oblatio l 527 l Nicholas J. Harding Oblatio l 528 l Local Section shot and killed, so the survivors, feeling threatened, fled. was shack A survivors,feelingthe threatened,fled. so killed, and shot been had husband tow.Her in members family 18 with Sinaloa, from offer aremedy. The church, as evangelize, part needs of to her diagnose mission and to here?girls pregnancyteenage of epidemic the for causes rootarethe But, unfortunately, neither is adoption considered as a possibility majority. vast the to option unthinkable an be would it City), Mexico in except not, fortunately is (which it here legal were abortion if Even Our food comes from the local market. I drive a 1998 Toyotapickup 1998 a drive I market. local the from comes food Our learn howtopray Vespers. the upcoming Sunday gospel. We laypeople to offer the opportunity for Oblateshave faith-sharing on based Liturgymorning we the Hours, of our week,afterexample,Fora once common Oblatecharism. our and Spirit Holy the by united together live can people different very how of parishioners our to witness a is life community Our Brawley,CA. from originally life) consecrated of years 50 celebratedrecently (who brotherPeterreligious LA). a in grewhave we up but Also, Mexico in (born FrJesse Webert FrMexico, recently ordained the and Haiti from from Julio Fr Poland, fromW. Virginia,fromMarekFr have we USA, of mix Savior.age and nationalities. Besides myselfWe have a healthy that we failing tododrives people tosuperstition andfalseidols tragedies. of range wide a WitchcraftStates.cause practices prevailsUnited that the one in worldthe than spirit the aboutview ent goddessdeath the to devoted cult popular a to adhere Mexicans Many possessed. cally demoni be to seemed he because up chained him kept family whose widow benefits or government disabilityprogram? blind. two and mute deaf were refugees the of three that found I shelter,humble this visited I When electricity,no had courseit water,food. running of or but them, to lent In the midst of the poverty here we try to keep a simple lifestyle: simple a keep to try we here poverty the of midst the In our co-workersof as community apostolic in lives team OMI Our man young a for prayer deliverance a for request a had I Also, arrived mother,recently a with met I period, hour 24 same the In blessing. a for me to presented was thirteen-year-old pregnant A P n e s e r Santisma Muerte Santisma c e

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a R s e p e s n o What areWhat ? . What - - living along the train tracks as well as in an adjoining area of 1,800 of area adjoining new-arrival shacks. an in as well as tracks train the along living people the for center catechism a run Teresa’sCharity of Missionaries Mother Word.Also Incarnate and , Missionary maculate, Mary Im and Sacrament Blessed of Missionaries congregations: four and simple isbeautiful.” witness to“small we Hopefully, cameras. security or walls big have don’t We tioning. air-condi or heating without is rectory Our miles. 200,000 over with development was all blamed on exploitation by the USA. Recently, one poverty the andof lack Itriver?” interestingis previously that of much fishing rod?Why are there few or no fish in the Why don’t they have a fish? to how know not they do “Why change):systemic (for questions deeper still the ask weFrancis, Pope by promoted peace and justice of a day. Teach a man to fish and you feed him for a lifetime.” In the spirit of the “Give ancienta Chinese man a proverb, fish and you feed him for rather help ity,people help but themselves. We take to heart the wisdom to those who truly need it. We don’t want to foster a dependency mental as beans, rice, flour, and cooking oil. limit assistanceWe are cautious to forms, In shoes addition,and schoolwe distribute supplies. such staples cially want tohelp buildupfamilies as accompanying loneliness. the elderly combatboth malnutrition and for the roofs of shacks. Our communal mealdistribute tarpscenters for we season rainy the In etc.) nutrition, hygiene, (e.g. care preventative of ing some energy59,000 patient visits. on health Weeducation, train focus for human needs.basic becomesaints. themfinally to beings,help and like Christians, must we then and man stages: three involvesmissionary a be to Eugenethatus told needed!”not but wanted is he St Our until founder he is needed but not wanted, and stays ary is someone goeswho where At the beginning of the school year we subsidize the cost of uni of cost the subsidize we year school the of beginning the At of one as mission Weour see mission.” = zeal + charity + “Faith saw it year Last care. dental and medical offers clinic little Our mission a that” observes that paradox Maryknoll the appreciateI from women religious twelve of help the with enriched are We promotores de salud promotoresde with. Therefore, we still help still everyin way we canprovide to Therefore,we “The people are subjects not objects.” Weespe objects.” not subjects are people “The lyhat aewres ad explaining and workers) care health (lay gei domestica iglesia to lead people to act like hu like act to people lead to . ------

Oblatio l 529 l Nicholas J. Harding Oblatio l 530 l Local Section suicidal. We support and channel people to programs for drug addicts drug for programs to peoplechannel andsuicidal.We support and depressed the for counseling health mental is There school. mary Mexico). It is surprising how many here adultsin have not finished pri documents without which they cannot legal get lost employment. replaceWe people offerhelps GED who (calledworker INEAsocial a have money for little enterprises. promote educationWe in various ways. We muchoutside Mexico). by rich Mexicans(e.g.Carlos Sliminvests investment educationallackof corruption, system, law,of rule of poor sees not so much the victim mentality but rather a self-criticism for lack h hrh(aehs u 48 to have the a Church“preferential (catechism love for num 2448) those families) of disciples in mission. We take very seriously the teaching of Affiliates and Oblate community (family Associates. of We aspire for a issues. Wehavegood Oblatenumber of a the governancelaity with in collaboration/consultationstrengthened have we clericalism, avoid To charism. OMI our of aspect crucial a people, the to close be to itations two by two to evangelize. As Oblates priority we to give home highvis visits. Weone hundredhave more lay than ministers of mission who go home with help to Communion Holy of ministers extraordinary forty about have program. We ministry youth strong a have we and firmed, our about 500 youthin are con catechistsfifteen chapels or mission263 stations. Each year with program catechetical big a have we dom, transport, tires, cars,clothes second-hand andpublic toysetc fromtheUSA). for buses school “recycles” Tijuana that is joke the Weexcavating have solarpanels closeresidences.re-cyclingpromote of to and (here danger and dust the to due stop a put to mobilized ple attended. As mountains our get peo devoured for cement and concrete, well very were held have we that workshopsCreation Integrity of the be goodcitizens and informed voters. The PeaceJustice, and people to variousWesorts. outreachof do to encourage the us enables bus small Syndrome. A Down and autism with afflicted many have we people, with its estimated population of 150,000 dren youth.and In our parish, hospice for those dying of AIDS.HIV positive. This center includesa hundred(including residents womenso andor are children) wherethe at week a once alcoholics.Wemassand celebrate Of course, to fulfill our mission of proclaiming Christ and his King Threeyears ago we began a programto educate special needs chil seed as micro-loans offer we themselves, help to people help To Albergue Memorias Albergue ------seta seto h e r scniulhns vlain There evaluation. honest continual is are we who of aspect essential in community by God’s Word and Eucharist. Guadalupe,Our Lord, nourished the motherly presence of Our Lady of resurrectionof and death the of News Good the on based hope of full and life. the centerbe and summitofour Christian faith poverty. and truly EucharistWeto the for strive misery” oppressedby ehml n o-ugetlbtas aal fcaial fraternal to non-judgmentalandhumble capablebe alsocharitable of but wants Oblate Each priorities. community apostolic Oblate escape be not yet people” the to be to “close wants Oblate Every life. family” “nuclear Oblate our preserve to privacy and limits respect but “outsiders” to hospitable we be to want community rectory/ our In abandoned? and needy the in present mystically is Christ that love andpatience with recognize to able thus ment? Are we true contemplatives in action, or “active contemplatives” enoughto time tensions? unavoidable orwhoimpetuously give upalcohol? to vow or for funerals, baptisms for or Sunday Palm Wednesday,12, December of the “holiday” or “occasional” Catholics who show up only on an Ash I think Here away,indifferent,fallen non-practicing, secularized? and to “ status quo? How can we taining be the more innovative in our outreach main and conserving merely with satisfied sometimes we are fire, the in irons many so Withdiocese)? the in problem greatest the considers corruption and impunity (which the bishop cally do anything about the realisti we can JPIC, promoting In evangelization? of method Oblate distinctively the practice we do well How expression”)? and method daring and creative in implementing the more be to us challenge founder Wouldour Tijuana?in evangelize to seek we as transmitted and received he radically charism the living out years ago, we humbly ask: how approving would St Eugene be as to our hundred two charism Oblate the of gift the for thanks give we as fore, alejados y marginados, How are we in striking the balance the striking in we are How Ecclesia semper reformanda In the midst of all the chaos and suffering, the people generally are C n o oraison L C g n i d u n ei vru est virtus medio In and to adoration of Jesus in the Blessed the Sacra andadorationto in of Jesus R e ” the “poorest of the poor”, the unchurched, ” the L F e c n o i t means OMI’s too : Q : close nor use it as an excuse to excuse an as it use nor close s n o i t s e u New

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Oblatio l 531 l Nicholas J. Harding Oblatio l 532 l Local Section etnsadtosrc accountability or being seen ascontrol a freak.meetings and too strict family we strive for good communication but avoid a overdoing it with Likeappropriate. is abdication micro-managingnor Neitherpendence. inde unfettered not but responsibility personal and charism dividual necessarilyin for respect be not to decision-making;has thereto as but consultation democracy strict be to needs there unity; of center a maintaining but vicars parochialOblate to duties(sharing)delegation of terms in walk to tightrope a is there pastor a etc.)?As food items, responsible stewardship that (e.g. with loaning cars or other community balance how but have we what with generous be correction.Weto are riuae in articulated and in turn with the pastoral strategy for the region of Latin America as Archdiocese, the of plan pastoral the with integrated better be we can How catechizing/evangelization? necessary the first without talizing” to the sacraments whilst have avoiding access the danger of “sacramen are we well balanced in wanting to welcoming/flexiblebe for people to spiritual over precedence take counseling necessary? and chores reconciliation? Does the urgent displace the administrative let we do ters: check-up? tal medicaletc.? Isand den there someone who asks about regular annual retreat annualconfession, and direction spiritualregular life: spiritual first formation, is there someone to inquire about hisished planwith of fin Oblate each For above? from visitation, canonical even direction guidance, versus authority local of subsidiarity legitimate for respect be there should when superiors: Oblate to regardWith me? for mean fidelity” “creative does what Concretely,from? come norm that does where and normative be should me, for what, is challenge constantA apologetics)?some for need the or defendingPlanning family Natural example (for it for callsgospel the when cultural counter- be cannot I daring yetprudent be missionary Oblate an can How zone. not comfortlazy, his is leave to he wanting say others yet easy-going as perceived be might One workaholic. as him sees another and zealous consideredadmirably be may Oblate“prophetic”. “orthodox’ An is anotheris One community? cal/philosophical) creep our minds into theologicausing cliques within the OMI and (political “isms” and ideologies various do much How Similarly, there is a difficult balance to maintain in pastoral mat pastoral in maintain to balance difficult a is there Similarly, Aparecida ? Am I so conscious of being politically correct thatcorrect politically being consciousof so I ? Am (i.e. balance of respecting directives diocesan

------the second and third spiritual levels ….i.e., keeping the proclamation the keeping ….i.e., levels spiritual third and second the to level work assistance/social human the gobeyond we do well How movements? ecclesial lay in manifesting Spirit Holy the of nomenon unity. and unitas, indubiis libertas, necesariis in omnibuscaritas. diversity both of author is Spirit Holy the all, or.After either/ not Catholic/universal…both/and being of paradox the in lies truth. Love and truth always go together. So much of the way to balance mercy, beware love) of and extremes the even between compassion (or values)? St Gregory and the prophetic Great consecrated counseled life faith and heirs of the kingdom?” ( the kingdom?” faith andheirsof stewardship andself- sustainability? for more can we andprune in what way does there need to weaningbe and love God’s of experiencehunger for enough God’s kerygmatic retreats?Word, an What we do offer for thirst contemporary the Given . the by provided riches the as well as documents Oblate discuss and read humility to time/ the have we do Oblateschurch? As domestic the strengthen to implementing we are measuresinnovative of the crisis of lightfamily life, including the epidemic of divorce, what In inculturated? be to need foreigners Oblate we that respecting while beautiful to as without abdicating servant leaders? our needtobe Base de Eclesiales nidades prayingand give priority to teaching the artof dowe we Do areall ? we and who in explicit crucified Christ Jesus of “Did not god choose those who are poor in the world to be rich in rich be to world the in poor whoare those choose god not “Did of balance the is how Similarly, Although we have bible studies, how about non-ideological phe II post-Vaticansurprising the of enough supportive we Are liturgia) piedad popular without clericalizing the laity? How can we purify the purify we can How laity? the clericalizing without n rn t eoest a mature adult faith, and bring its devotees to ? Are we doing enough to form lay leaders lay form to enough doing we Are ? James capacitando Tijuana, Mexico,USProvince 2:5) [email protected] Nicholas J. lectio divina a iitr (esp. ministers lay

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Oblatio l 533 l Nicholas J. Harding Oblatio l 534 l Local Section W Oblate charism should be at the core of what we do at OST, and for that they seemdivisive,thensomething isnotright. If unifying. for up, building for are They delivered. just possessed, not are Charisms others. of benefit the for rather but them, carries who one the of benefit the for not benefit, my for not are They good. common that gifts are needed. The third is the that charisms are unique gifts given send for the to on counted be can spirit The need. human a is wherever there found are Charisms first. the for reason the is surprise ond sec The people. church even or church to limited not are They world. the in also but church, the in only not found are charisms that is first The definition. this in “surprises” three names She good. common the for needed, as world, and Church in Spirit Holy the through dispensed gifts of variety special a are charisms oversimplifying, of risk the At 21 the for Charisms Retrieving haps we don’t share a common meaning of the term. Doris Donnelly in ful, heresponded.HowmanyisaBrazilian? Iraq. in That’sfighting coalition the joined had Brazilians wonder that president the tell to came Someone W.administration. GeorgeBush’s us asthoroughlyitcouldinallwedo. our work and simultaneously, examine whether that charism influences I like this definition of charism. It helps me understand how the how understand me helps It charism. of definition this like I per but use and hear we term a – Brazilian like term a is Charism during around was that joke political old an me allow will, you If We celebrate how that charism has influenced our lives and lives our influenced has charism Wethat how celebrate Mary Immaculate as well as an examination of that charism. of Oblates the of charism the of celebration a today begin e THOUGHTS NOBLATE STUDIE OBLATE SCHOOL AND THE OBLATE CHARISM: S c t t o st W Century d r a w d o o OF

THEOLGY defines charism as follows: as charism defines

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Oblatio l 535 l Scott Woodward Oblatio l 536 l Local Section the mission statement reflect of the school. That mission statement itself programs flows all ensure and ismyre programming it support to dean, sponsibility As well. charism Oblate the reflect create that to programs work that international, and local both groups, part planning been of have I well. charism the serve that school the at programs many initiate to worked have I world. the around from Oblates many with planning and working of pleasure the had have I years those Over novitiate. year 25 a it years. Youcall 25 might for OST at been have I question. Good Oblate.” an not YouCharism? are Oblate the on ment com to you are “Who ask, Youmight institutions. Oblate all matter, away according to studies – time, money, and access. We try to address them keep things Three hold. they positions the in serve to demically lay ministers are of women but most of 80% them do not over have the background aca – ministry lay in found imbalance huge the address to begun was example, for community Sophia fashion. some in doned the incarcerated. These are groups that we see as underserved, as aban and Latinos, Americans, African women, serve that programs have to here, studying denominations other from Christians have to together, lay ministry programs, to have religious and diocesan students studying ism. char Oblate the by influenced are they how see to administration and influenced by the poor, we look be atand ourpoor ownthe practicesserve into business,alumni finance,and faculty, students, moves theology constituencies, frequently ask how changes will affect the poor, how our We try new ways of teaching and learning, new programs that serve new OST.at wellare. doWewe wherecomfortable weneverwith Thisare people.St. Eugene encouraged the Oblates to“let nothing goundared.” charism? It is one that seeks new, creative ways to bring the gospel to all that thiscongregationisforchurchandsociety. gift the in believes wholeheartedly and years for you with worked has who someone thing, best next the I’m but Oblate, an not I’m charism. Oblate the around much in participated and questioned, listened, read, studied, I So charism. Oblate the of something know should Theology of School Oblate to come who Those formation. that in Charism late Ob lay the of aspects include of to worked have OST.I at formation such, students As for responsible also am I charism. Oblate the from It is this idea of leaving nothing undared that has led OST to have to OST led has that undared nothing leaving of idea this is It Oblate the is What well. and alive is charism Oblate OST,the At ------is protestant, African –American students and leaders came here and here came leaders and students –American African protestant, is for decades with Hispanic ministry. Why not extend it? What happened move but it seemed a natural, we daring had a been doing was cross-cultural ministry it told Wewere with. working to used were we than cal that was as unfamiliar with us as we group were with them and far more ecumeni cultural new a was This us. to challenges several brought that community underserved an community; American African the in service pastoral for people prepare that programs offering was US, the in many Texas,in very one not and No Leadership. Pastoral American for African Institute Sankofa the for said be could same The three. all sees. They asked him to call for the blessing at the Baccalaureate lunch a maintenance worker who makes it a habit to welcome each person he Villareal,Gerry class, a them taught never that someone honor always almost they graduate, students When here. you’re happy we’re come, welcoming the place is. This is the Oblate charism how at repeatedly work – us all are tell wel People crew. maintenance the and staff to tion administra and faculty from campus, on everywhere It’s found flag. a for others, not for us. We don’t keep it in a box, but rather we fly it like people? underservedto outreaching of mission our furtherdifference,would a make would programming of types other what but now do we as line on coursescredit put succeed.simplyWewon’t can it line, on courses putting byaccomplish to hope we is it what know we unlessdecision, be driven entirely by financial decision-making. While that is part of the are moreabandonedthanprisoners. here leaves with the idea of service to the poor and the abandoned. Few our own graduates. That should tell us something. Everyone that leaves them of most with, do to what knew we than volunteers more place, had we in Once natural. a seemed again thing daring the doing years, prisons. Since Oblates had served as prison chaplains in Texas for many Texasin formation providing was institution Catholic other No move. daring missionarycharismfoundatOST. the demonstrates certainly It message. that at rejoice would Eugene St. place. the of spirituality the and hospitality the loved ever They expected. they than comfortable and welcome more far were they us told OST really does have a spirit that understands charism as being as charism understands that spirit a have does really OST could It outreach. missionary of means another is learning Online daring a was system Prison Texas the into IFP the taking Again, - - -

Oblatio l 537 l Scott Woodward Oblatio l 538 l Local Section I know for a program of Oblate studies. A program of Oblate Studies Oblate of program Astudies. Oblate of program a for know I than in planning, and we write about it even less. This is the best reason other much, it about Wetalk barrel.) don’t oil it’san Texasmaybe (In well, but we tend to keep that light under a bushel in terms of academia. charism Oblate the WeStudies. live Oblate called be might what with do to more has which point second the Now,to planning. come gram I charism is alive here, our students are formed in it, and we use it in pro is ahumanneed. this past year. The charism is found everywhere, especially where there out by St. Eugene and the missionaries focused on sacramental recon sacramental on focused missionaries the and Eugene St. by out carried was that reconciliation around work the of much example, For well. congregation the serve would retrieval, this embody to staff and faculty students, our prepare to how on and like, look might retrieval a Theological reflection on how this retrieval could happen, on what such living. Christian offer,to to and something Church, has the to return to Christ in life how see them help to people, inspire to Provence, of ies The need today is for a retrieval of that original effort of the Missionar gospel. the heard never had who those to out reach to Evangelization, First do to asked were they life, to back France in Church weakened divided, a lead to necessary was whatever do to willing so it, at good so were They Evangelizers. New original the of some ways, many in were, Oblates the that example, for shows, History lived. was charism the how tracing Oblates, the of work the and lives, the writings, the on research historical necessary the do would Studies Oblate of program today’ssociety.to irrelevant Aas lives, their in unimportant as church are abandoned by Church and society, to reach out to those who see the who those to out reach Eugene’sto St. – into mission research original historical include would Studies Oblate of program Aneeds. pastoral particular to it apply and research, this information, this take to is step next The step. first the is This needed. is research scientific other and needed, is research science social needed, is research historical facts, Toincident. or the issue uncover particular a address to facts those ing reflection calls for identifying facts, theological and otherwise, then us the world recognize the surprise that is the Oblate Charism. Theological and Church the both help would reflection theological Such ministries. specialized in and parishes, in classrooms, in mission, in action for rial mate provides that reflection theological and research involve would What I have said so far describes the first point I want to make. The - - - - - akrud, f ifrn ehi bcgons o dfeig political differing and found be may Charism Oblate the where areas all are backgrounds of backgrounds, ethnic differing of backgrounds, socio-economic various of avenues, other through divine the seek who those of Muslims, and Jews, Christians, as God One the upon call who those of another, one with Christians of reconciliation The action. tal strictly sacramental action or to something that may lead to a sacramen a of outside reconciliation that extend to need a also is there however needed still is nature sacramental a of Today,reconciliation coming. unwel and harsh frequently reconciliation to road the found name and only in Catholics were many so since important was This ciliation. It would have much to say. This is New Evangelization. For the past the For Evangelization. New is This say. to much have would It situation? this about say to anything have Studies WouldOblate tion. institu religious another to going not are leave that those of more and These facts identify a problem. The Church is losing Catholics. members former and more are affiliation religious no with those or “nones” of number largest the show statistics same Those immigration. of result a as only but growing is US the in Church Catholic the that facts) are What thendoweuse?Moreitemsfortheologicalreflection. indicator.an as baptisms of number the use can’treally we so baptized does successful evangelization look like today? Most have already been What measured. is success such how define and ministry youth try,in minis prison in evangelization, in mission, in practices best examine That needssometheologicalreflection. why? and anymore people to matter it Does lives? their in severance per of example such no have it that people for inspiration some would provide How Church? the within and congregation the of members been married that long. had What does perseverance look like today among who anyone know didn’t she that commented Cathy’s of league col a ago, years 18 some anniversary wedding 20th our celebrated I and wife remain. my will When I leave, others all if that certainty with say can who someone is it today needs world the anything is there If perseverance. of vow a take also Oblates mission. to contribute would publication and research provide This publication. and research for could ground the that seminars for topics are These mornings? Sunday racially-divided on exist that walls down break and people reconcile where that charism offers hope to society. Can the Oblate Charism help The Church today faces major challenges. Statistics show (these show Statistics challenges. major faces today Church The to faculty and students move could Studies Oblate of program A ------

Oblatio l 539 l Scott Woodward Oblatio l 540 l Local Section the gospel so people see it as influential, as adding meaning to their to meaning adding as influential, as it see people so gospel the we need to sell and what we will do with the spoils. How do we present what about decisions the behind values the and theology the name us today’s in evangelization on help reflection would logical environment sell a few things so people today can hear the message of Christ. Theo to have. need we may that We all selling requires and difficult more is rich young man in the gospels. Cognition is the easy part, being perfect perfect. Webe approach. this in innate weakness an there is know the Ask will you and true as statements of list this accept Simply process. cognitive entirely an as presented frequently was faith so, or years 15 just deliverit. we charism, the hold clearly.don’t more we charism all, the After live sees. This would help all Oblates, and those of us who work with them, seldom world the perseverance a demonstrating so, doing in undared viving the call to reach out to those who are abandoned, leaving nothing the need to proclaim the gospel in new ways, naming best practices, re see others help therefore, and, research in charism the articulate help can Studies Oblate world. the and Church the change might charism mission, asharedlifeinChrist. the of outcome ultimate the to and mission, the of shaping the to ies, missionar of formation to contribute both They mission. to contribute however, life charismatic a and Studies Oblate Both, charism. the live Oblate Studies could offer. Oblate Studies is different from whether we what is This behind. religion organized left have who those especially fare of all God’s people, of all God’s Creation, is relevant to their lives; do we inspire people to see that care for the common good, for the wel community life and the support of the common good is irrelevant. How and bring this charism to people preparing for ministry. For many today, humanity and especially so to those who live the charism of St. Eugene all to helpful be would grace of occasions these Identifying world? the in present Charism Oblate the find we do Where creation? for care to lives, as a way to unite people, to bring about peace, to better humanity, We are very good at hospitality, at being a sort of island of how the OST, San Antonio, TX Scott Woodward [email protected] - - - - T that encouragesmeditation onourrelationshiptoGod’s creation. lished pub it 2013, In 2009. and 2001 – concerns ecological on pamphlets together put has office the years the over Twice 2012. in Taylor Gail by begun house provincial the at garden the and Godfrey,IL, at Farm Agriculture- Community-Supported Programs; Literacy Earth its and Rupiper, Fr.by provided Missions Ecological the by seen creationas for Darrell cially aroundcoffee andchocolate,emerged asaconcern. Trade,Fair espe all. for medicine to access on emphasis with TB, and HIV-AIDS,malaria Americas, the of School the closing Mines, Land Facebook, Twitter, andaBlog. 2008), in (redesigned 2006 in established Website a with extensively media social use to come has office rarity,the a then of since thing but Finn, Seamus Fr. of directorship the under being into came Office) Creation of Integrity and Peace tice, in theUS. provinces five the from formed was Province US new the when 1999, tion. JUSTICE, PEAC The US Oblates have had consistent and ongoing interest in care in interest ongoing and consistent had have Oblates US The were: millennium the of turn the around concern special of Issues Jus called be to (later Office Peace and Justice Province US The In the US Province this ministry goes back all the way to February All Creation Reveals the Glory of God of Glory the Reveals Creation All such as the Ministry of Justice, Peace and the Integrity of Crea of Integrity the and Peace Justice, of Ministry the as such ministries, certain develop to one lead can Oblates as live we which in context the in charism Oblate the living to answer he i m o , until his premature death; the Oblate Ecological Initiative AND INTEGRTY OBLATE CHARISM A o i n o t n P i m o n o . At that time, email was some was email time, that At . c e , OF i m o CREATION – a 36-page photo book photo 36-page a – AND THE - - - - -

Oblatio l 541 l Antonio Ponce Oblatio l 542 l Local Section sis brought many opportunities for the JPIC Office to try to influence to try to Office JPIC the for opportunities many brought sis onerous debt of poor countries; health care, etc. The 2008 financial cri funds; vulture reform; campaign political usage; water grabbing, land change, ecology/climate lending; predatory trafficking, human turing, manufac sweatshop chain, supply rights, human concerns; extractive mining/ effort– corporate this by touched be can Oblates to interest of ity) using Oblate-held shares of stocks in corporations. Nearly all issues strength from/to the ICCR (Interfaith Center on Corporate Responsibil giving and getting investing responsible/faith-consistent socially in est motion of human dignity and respect for God’s creation. This means for pro the is commitment our Therefore one. urgent and important an is the which dignity of in the human person is constantly threatened, the JPIC society ministry a in that, consider we Office JPIC the In God.” of children and beings human as dignity their of aware fully become to them accompany and God poor,to the especially all, “lead to called spent summers here. have who interns several from benefitted and hosted has office The threat. nuclear the and mortgages, on alty,foreclosures made bysomeoftheseBangladeshigroups. people in Bangladesh. In 2004 the office beganindigenous to import and sell items of behalf on testifying Issues, Indigenous on Forum nent Gomes, Joseph 2007, working with VIVAT International. In LeBlanc, addition, for several years, Daniel Nations. United the with a connection began also office The office. the for interest special held have South America and Latin Lanka, Sri Bangladesh, US, Africa, the of Outside Trafficking. Human and rights, human Extractives/mining, Change, Climate concerns, other and Crises Financial Reform, gration the poor. ments for the good they might do, is emerging as a possible way to help invest selecting investing, Impact ballots. proxy vote and resolutions, send and draft personnel, corporate with dialogue Office JPIC the in people To corporations, banks. influence huge especially corporations, Issues that capture a lot of the attention of the office include Immi inter of history long a has Ministry Peace and Justice Oblate The The Oblate Constitution # 8 is a reminder that we as Oblates are Oblates as we that reminder a is 8 # Constitution Oblate The Issues that have also been of interest include torture, the death pen i m o , joined others from Bangladesh at the UN Perma UN the at Bangladesh from others joined , i m o hs en hr since there been has , ------evangelizing work. our of part integral an is ministry this that believe we as Creation, of Integrity the and Peace Justice, of ministry our develop to us prompts charism our how and what discover to essential are prayer and ment discern constant a time, same the at challenges many and possibilities present wheredecisionsaffecting theirfuturearetaken. being also and abandoned most and poor the for and with walking us, Because the context in which we carry out this ministry offers many Washington, DC,US [email protected] Antonio Ponce, i m o -

Oblatio l 543 l Antonio Ponce

F ponents of fundraising that I want to reflect on. But before that I will I that before But on. reflect to want I that fundraising of ponents com ministerial and Business between tension this is It Members. its the development that we should also be about the spiritual formation of also was the fundraising of of development means the a as Association Withinprovinces. the of missions the and Formation of Houses of ing fund MAMI’swere different the of focus main The provinces. vidual indi the of endeavors unique were they part most the for Association, Congregation. the Though there were attempts in to make a or to Association(s) create a uniform the of development and history Immaculate Mary of gene composedaplantofundhisnewMissionariesofProvence. Bill Woestman, Bill during themissionspeoplewillbeaskedtodosame. and benefactors, the for at Aix Mission the of Church the at said be eral years, according to the means of each person. Daily prayers will sev for pledges or donations of that is contributing of way easy An grant tothosecooperatingwiththisholyenterprise?... Would they want to deprive themselves of the graces which God will spiritual benefits. will consider it a pleasant duty to sow material goods in order to reap religion, of love sincere a hearts their in have who those that doubt charity.no their is with There assist who faithful the of help the out tution, which can be said to be so necessary, cannot be formed with insti an fruit, great such produce to ought which institution, an But open the house in Aix he started a direct mail campaign. St Eu St campaign. mail direct a started he in Aix house the open to resources the having Not foundation. our of heart the at was It on. early very did founder the that something was undraising FUNDRAISING: n the in i m o , in his article on the on article his in , J m i A BUSINESSOR itoay f bae values Oblate of Dictionary C s r e b m a h , i m o A Missionary Association Missionary MINISTRY? as u the out lays 1

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Oblatio l 545 l Jim Chambers Oblatio l 546 l Local Section ary-to-be in San Antonio when he began raising funds to support the support to funds raising began he when Antonio San in ary-to-be and Fundraising: (SUSP) Province US Southern Missions Oblate the of History lowing fol the me provided Province Southern the of provincial former and USP from the provinces before the amalgamation to the current reality. present a brief history of the Foundation of Fundraising activities of the fundraising. and communications Hispanic with and effortsin concentrate to began also Mission Oblate Texas,in community speaking Spanish the icing and television media. print the in efforts of number a include to ministry its expanded importance of the communications ministry in church, Oblate Missions changed to“OblateMissions.” tions were so focused on mission promotion/fund raising, the name was tually, about 10 years after Fr Cullen retired from the League, its opera Southern province mission in Mexico as well as for seminarians. Even $ 60,000,000. about Philippines the to sent had missions, the sup of aspects to various port clubs numerous its with League, Immaculate Mary The tion crea his 1986, By successful. enormously and it… And to work. faithful was life’s he his was It mission. the support to efforts Texas cal helping tofunditasbygoingthereamissionary. assuring him he could give as much life to the new mission as much by by him consoled Mongue, Fr friend, His volunteered. eagerly had he although Philippines the to go to Decker Fr chosen not Oblate member.did superiors a was Decker Fr which of (SUSP) southern the ing includ provinces, US several of effort joint a was it 1939, in Founded mission. that of founders the of one chosen was Monjeau, bishop) er (lat Fr friend, close His Philippines. the in Mission Oblate fledgling With local Oblate ministry so deeply and broadly involved in serv the recognize to began province southern the as 70’s, late the In forthe funds raised also office League” “The time same the At lo leading and organizing zeal missionary his spent Decker Fr mission Philippine frustrated but hopeful a was Decker Cullen Fr fundraising) (USP OMSI of director current the Morell, Billy Fr. O b l e t a M s n o i s s i : ------USP as one of its fundraising activates, operating as a distinct province Province was formed in 1999. At that time, OM became integrated into US single the until province the of operation into integrated fully ince er ofthedevotionallifeLeagueandthenOblateMissions. grotto. From the first days of Fr Cullen Decker, the Grotto was the cent Lourdes the the over Tepeyacon hill also the later on and shine Grotto Lourdes the on centered especially devotion, Marian to responded promoted and also appeals mail Many seminarians. and missions the for reservation inSissetonSD. Native American the at fundraising doing been have to appears whom omi Fr.Pohlen, from advice to success the credits Guild Henry.Fr St. at students the for hall science and gymnasium a Hall, Mazenod de ing off the debts and was showing a profit which was enough to start build creased the membership but lost money. But by the 2 along with his other duties, to revitalize the MAMI. His first year he in Guild, J. Seminary,Fr.Edwin Preparatory Henry the TreasurerSt. as of priest campaign. young a appointed effecthe that In mail direct a using by (MAMI) Immaculate Mary of tion Associa Missionary the reestablish to wanted Seminary, Preparatory Simon, Fr.Alphonse time that at Though it appears that a MAMI had existed before that. The Provincial Seminary.Henry’sPreparatory St of grounds the at 1940 around roots Mission focusedastheEnglishprogram. Foreign as not is communications Spanish The can. they what with us Grotto and that we will pray for our benefactors with the request to help Saturino, Lajo Fr. of hand the by grew and animated nurtured, developed, was entity. The Grotto/Tepeyac alwaysremainedpart ofOMoperations. raiser, Fr. John Pohlen, OMI. Fr. Pohlen was Director of the Indian the of Director was Fr.Pohlen OMI. fund Pohlen, Fr.raiser,John master a from lessons take to me for arranged Simon …Fr. Gleaming from various sources, MAMI in Belleville Illinois had its this fundraising, in track Spanish the about talked Fr.briefly Billy Prov Southern the of ministry a as functioned Missions Oblate solicitations mail direct remained work OM of backbone the Still, i m o . The main focus of the Spanish communications is the is communications Spanish the of focus main The . MAMI (C a r t n e l USP) i m o , due to the needs of St. Henry’s St. of needs the to due , d n a F i m o g n i s i a r d n u , and gave him the task, the him gave and nd year he had paid ------

Oblatio l 547 l Jim Chambers Oblatio l 548 l Local Section the arrival of Fr. Paul Schulte, Paul Fr. of arrival the 80 acres of land and building of the outdoor altar for the Shrine and Shrine the for altar outdoor the of building and land of acres 80 of purchase a with location current its to Shrine the moved they 1961 By Snows. the of Lady Our of Shrine the see to Henry St. of grounds the and chapel the to coming were people long too Before Snows. the of Lady Our honoring Novena Outdoor the started they 1951 in Also Snows. the of Lady Our to dedicated chapel smaller another had they they broke ground for a new Chapel for St Henry’s in the same building St. Henry and it became the spiritual home of MAMI members. In 1951 ing listforfundraisingandwasincludedinMAMI’s list. devotion. this Fr.for devotion this mail with his Along shared Schulte up set Fr.had that Schulte chapel student the in picture small a around the benefit of MAMI members. The students at St. Henry would gather the Snows and along with a daily novena to Our Lady of the Snows for Schulte started a monthly news bulletin which was named Our Lady of tion with him to St. Henry’s Fr. Guild worked and learned from him. Fr. Church St. Mary Major in Rome) in the Artic. He had brought his devo Marian oldest the (after Snows of Lady Our to chapel small a built had Schulte was a master fundraiser and had a strong devotion Fr.to Mary, America and North in efforts his to end put war The organization. expand his to Artic) the in especially Canada and America(US North to come MIVAhad Fr.called Schulte work) good doing Germany(still in founded an organization to bring transportation to isolated missionaries brought had Schulte He missions. Oblate and villages remote to supplies and to aid medical Fr. Artic” the of Priest Flying “the missionary famous a already was Schulte Fr. WWII. during Camp internment an man Citizen, who was being interned at St. Henry’s, instead of being in The Chapel had moved to several different places on the grounds at A year later (1942) the next major foundational event occurred with paid ourdebtsandwere$5000intheblack. had we operation, of year second our of end the By priceless. was he tookinexplaining how tosucceed in mail campaigns. His advice remain to this day grateful for his kindness to me and for the interest Upon meeting me again, Fr. Pohlen treated me like a long-lost son. I gested IconsiderjoiningtheOblates. sug who he was Henry’sit St and at Student a was I while masters retreat the of one been had He Dakota. South Sisseton, in Missions i m o , at St. Henry’s. Fr. Schulte, a Ger a Schulte, Fr.Henry’s. St. at , 2

- - - - activities in the original provinces remained pretty much the same as same the much pretty remained provinces original the in activities fundraising different the amalgamation, the (USP). After Province US place withouttheShrine. take not could location Belleville the at fundraising fact In endeavors. ministered separately they remain intertwined and support each other’s and still is the spiritual home for MAMI. Even though they are now ad became This grounds. purchased newly the on Lourdes to replica also Antonio. Fr. Billy Morell is the executive Oblate director of OMSI and Perez is the Director of the Grotto shrine (Lourdes and Tepeyac) in San Fr.Leo them. with work that employees the for directors Spiritual the are Oblates these of three OM. All at program English the of face and Flores, Fr.Art appeals. Spanish all of writer the is he fundraising, Spanish of face the and communication Spanish of rector Di Oblate is OMI Saturino, Fr.Lajo Belleville. in MAMI at mail rect Di the for face the and Director Oblate the is OMI Madigan, Fr.John nations online. We have 6 Oblates that work (full or part time) at OMSI. do taking site e-commerce 2 have we and websites own their has also programs these of Each annuities. gift charitable offers also and wills, Plan giving Department that Solicits Major Donors, takes and processes and Charitable a MAMI, at 1 and Missions programs Oblate at 2 languages, 2 in mail Direct distinct 3 has OMSI Currently leadership. sus consen to committed Giving) Planned and (Charitable CPG the and with a Leadership Team comprised of key Directors from MAMI, OM, Director Executive Oblate Associate and Director Executive Oblate it under organization single a as years several last the over emerged has Though there have been few missteps collaborators. lay 3 and Oblate another OMIS, of director Executive USP,the the of team Administration the of up made board corporate own its with created was this 2007, July In (OMSI). Incorporated ety Soci Missionary Oblate the corporation one into activities fundraising all house to better be would it decided was it course due in other.But each of dependently acted unit fundraising each But province). central former the (from MAMI and province) southern former the (from OM of meetings joint annual) least (at regular were there although before, In 1999 the 5 provinces in the United States amalgamated into one T e h U d e t i n S s e t a t , it was a successful move. OMSI P o r v n i c e i m o , is Director is , ------

Oblatio l 549 l Jim Chambers Oblatio l 550 l Local Section MAMI acknowledges all gifts in house and fulfills any gift we prom we gift any fulfills and house in gifts all acknowledges MAMI OM’s.of some and appeals their all almost thatprint ties and OM Also facili printing house in has MAMI while appeals the print to vendors outside uses OM year. a $10,000,000 around USP the to transfer we and year a mail Direct of pieces million 30 over Wedonors. mail rent cur be to consider we million 1 about which in names plus million 5 animation oftheLeadershipteamOMSI. the and Programs various the of administration the include roles Our I am the Associate Oblate executive Director and Director of OMSI IT. moved to Buffalo NY when the USP came into being. I took 1 then and University Louis St. at started USP.I the into combined ing It wasthesestoriesthatresonated withmeandsurfacedmyvocation. missionary and ministry activities of the Oblates throughout the World. various the of stories the told magazine This Oblateworld) called is it (Now Oblates. called MAMI by out put was that magazine a was one retreat house there is a Magazine rack with various reading material and group for quiet retreats. It was there my vocation found its voice. At the I years. Parish my King’swith at went Oblates I the House. met Retreat House 17 for City the with was I 9000. population a with time that at town the for Officer Budget and Clerk City the was I Belleville). of south miles 100 about (Murphysboro Illinois Southern in Politics local in was and accounting in degree a have I Pre-Novitiate. the in started I sion andthevocationofallbaptizedasmissionaries. mis the about benefactors our educate to written is appeal mail direct advisor makefrequenthomevisitsthroughouttheyear. tors each make a number of donor phone calls every week, and 5 donor Direc Chaplin the phone, by services donor provide who employees personal relationships with our benefactors. We have a large number of Wesites. possibly,media wherever develop social strive, to of number ised withtheappeal I started with the Oblates at the time that the 5 provinces were be were provinces 5 the that time the at Oblates the with started I A little about me. I came to the Oblates later in life, I was 39 when every donors, the of generosity the engage to trying to addition In a and websites 6 maintain departments various its and OMSI of database donor a and employees 150 over have we Currently R e L F e c n o i t st vows in ------Morell, OMI had taken over as Provincial after the election of Fr. Louis Oblates ranfortheDioceseofMongo(DMDC). the that Center Development a with working time the of majority the 1 Paul Duffy, OMI in my home Parish in Murphysboro and was given my Bishop by 2006 in August Priesthood the to ordained was and 2005 in vows final took I Zambia. in Oblates the of work the and Zambia with 4 3 my Between Chicago. in CTU at was theology My 2001. faith (for me it brought out my vocation). We get a clear view of how of view clear a Wevocation). get my out brought it me (for faith their engage stories mission Our directors. spiritual their Directors lain Chap Our and offered be to prayers their for places become Shrines Our package. we that people the to closeness our ministries, our lates, Ob of stories the through is it Charism, Oblate the Wepromote ism. Char Oblate the is brand our message, our product, Our mission. our ness anditisindollars. effectiveour about missions. Wemetric the clear and a province have And I believe this rightly so, our job is to raise funds . for the sending. needs are of we the much how line- bottom the transfer, Net the is there concerns the and office treasurer’s the especially USP with and Board tions…. All things Iwasordainedtodo. communica email, internet, processes, production creating software, new implementing recovery, disaster and continuity business servers, SQLintegrity,Conversion, Data Data Reports, compliance, PCI leges, Now I am in charge of IT and the concerns is security, rights and privi province. the to transfers net and donors new acquiring between ance Dollar,a raise to Cost Mail, to Donors donor,a acquire to cost Bal the Selecting stories, getting schedules, Production with 1 concerned about year, for Missions Oblate at Department Marketing the of charge working withOMSIfor4½years. been now have I (AOED). Director Executive Oblate the Associate as Director of OMSI (OED). He asked me to be part OMSI administration Lougen, omi as the Superior General. He was also the Executive Oblate st th Obedience to the Zambian Delegation. I was in Zambia for 4 years, 4 for Zambia in was I Delegation. Zambian the to Obedience year of theology I went to Zambia for a Pastoral year. I fell in love in fell year.I Pastoral a for Zambia to went I theology of year We are a Business that requires business skills to successfully fulfill OMSI with interface I OED as Billy Fr. with along AOED As in was I side. Business the about is OMSI at time my of Most Fr.time that at Billy and 2010 of end the at US the to back came I rd year and year ------

Oblatio l 551 l Jim Chambers Oblatio l 552 l Local Section home in Fundraising (charism promotion). Fr. Guild when he was of was he when Guild Fr. promotion). (charism Fundraising in home a unique find they officer Budget and Clerk City as years with mixed me in resides still offeredand it me that poor the of dignity the people, we willhaveresourcestomeetourneeds. Charism, our to true are Charism. Oblates our as of we pact as long As appeals. our from us heard from only Oblate but met an the im That is never who people from are wills our of 70% that Wefind mail. direct generosity.their through Wethrough are who about people more reach ministry our of part be to wanting people heard, being is Charism our Mary Immaculate, 1988, p. 56-57… Dictionary of Oblate Values cently inatMAMI. was rewarding andthatcamefromtheCharismofFounder.that ministry a be to it found desk a behind be to not was desire the mission here than I for could there and more I think also do like Fr.can Guild whose I Decker Fr. like now but and years 5 for Zambia in be to got Fr. I Unlike Decker Philippines. the to flowed dollars million 60 US. the in Mission the for more do could he that Philippines, the to go did who friend his by encouraged was Obedience, that receive not did but Philippines, in missionary be to was desire whose Decker Fr. ing.” He was in Fundraising for about 40 years less a stint as provincial. fundrais and management office in not Ministry active be to is desire fered the job of revitalizing MAMI from the Provincial he told him “My 2 1 re Donors from received we letters 2 with this end to like will I the to closeness spirit, missionary the and Zambia in years 5 My William Edwin J. Edwin W G n a m t s e o i u l d , i m o , , i m o

, oe 00 . 597. Rome, 2000, p. Dreams Realized Dreams , Missionary Association of Mary Immaculate, , Belleville, The Missionary Oblates of Oblates Missionary TheBelleville, , [email protected] San Antonio, TX, Us Jim

Chambers, in

AOSR, i m o - - - -

F these families who “look over the OMIs” but end up joining more tradi consecrated life or priesthood? How do we respond to young men from the to vocation a discern to son a encouraging openly and schooling, families living strong traditional Catholic with values, often providing home connect to way a there Is son? that lead may it where matter no vocation a discern to freedom the with son a bless to parents convince evangelization, too? communities of priests and brothers have a similar purpose and provide vine Word, Claretian, Salesian and Di a score Camboni, of other apostolic Scalabrini, missionary the out find inquirers vocation when doned and neveragainreturnhome?” the poor - often thousands of miles across the world to unknown places evangelize to mission on go to passion and faith their of secret the was vided the magnetic pull to draw those men to the Oblate charism? What 1960s? until the up Oblates countless pro and hearts the What gripped For example, Is there a way to regain the forward? move to beneficially them use and saving worth pieces those up pick we do “How – however: history; past our from practices gious our history. in time this at promotion vocation Oblate effective to pertaining swers an satisfying few found and questions many with wrestled mentally I P ACKAGING, LABEL With smaller families today and often only one son, How do we do How son, one only often and today families smaller With aban and poor the evangelizing about talks present we do How It would not be wise to retrieve all the customs, traditions and reli one I will never regret. At the same time, during all those years those all during time, same the regret. At never will I one been blessed in many ways by the Lord. The rich experience was have I director, vocation a as (2005-2015) years ten past the or CHARISM C AS VOCATION DIRECT r a h l AND PRESENTINGOUROBLATE s e B n a k s , esprit de corps i m o ORS that motivated ------

Oblatio l 553 l Charles Banks Oblatio l 554 l Local Section named by St. John Paul II, Benedict XVI were and Francis. That recognition them of Most bishops. as hierarchy Church’s the in Oblates 48 currently are there face the in away.pride shy take Wewould also can others where minister frequently who brothers and priests our by done being good the all of ministry.proud in Webe Oblates can of picture” “big the study and look to inquirers serious tell always I nothing? do and are” we who “Weare youth, their to say glibly and shoulders our gard to more traditional families in today’s Church, Do we simple shrug having more intense, communal spiritual fervor than do Oblates? In re as perceive they brothers and priests with communities religious tional the power to make an impression flowing from our fraternity. When fraternity. our from flowing impression an make to power the has gesture simple that seekers, vocational welcome warmly to posed positive-minded Oblatesliving andministeringtogether! history thanactualdolife-long membersoftheOMIcommunity. our about more know often vocation Oblate an discerning men Some face book comments, and stay abreast with news from the Oblate world. social media. Serious discerners study and examine our web pages, read as aresomeotherreligiouscommunities. terial demands, but are not “tied down” by strict monastic expectations minis unique often our of context the in them develop and life interior our for spirituality of elements these appropriate can we sense the in Oblate life. As missionaries we have what I call ““apostolic flexibility” for foundational something as – Church the to fidelity – Mary of – love poor the evangelizing for zeal - Eucharist the – Christ for love ing and emotionalanguish. instability been has there where situations similar from coming people for intercessor contemporary a as him present to like I disagreements, Since St. Eugene came from a family shattered by divorce and parental ion of Saints: Francis, Benedict, Ignatius, Dominic or John of the Cross. Commun the in biggies” “the by lived charisms the by overshadowed tells mewemustbedoingsomethingright. Church the in shepherd-leadership to appointment their and Oblates of I have found out that when we have hospitable communities dis communities hospitable have we when that out found have I Happy,point? generous, promotional committed, best our is What We must not underestimate the power and far reaching influence of St. Eugene has provided us with a spirituality that underlines burn be to seems also He Eugene. St. of heard never have people Many - - - - - personal own example Eugene underlined his the value By of daily Mass cross. celebrated profession Oblate our in symbolized hope finding and Risen, and Crucified Jesus to closeness seeking of benefit the ers drawing aninquirertoOblatevalues. in powerful be can too, that, life, of circumstances painful and joyful parochial structures, and present ourselves as of being close to them in cracks” the the between “fall sometimes that situations pastoral solve re to collaborate to willing approachable, as ourselves present needs, ministerial people’sreasonable to respond to available be to strive we gene deMazenod. Eu St. of charism living the with line in Immaculate Mary of Oblate Missionary a becoming of desirous anyone by negotiated or promised com be cannot and line” bottom “the are elements These more. much and taking, generosity,availability,risk self, one of giving and gifting sacrifice, faith, and belief about all is It Oblate. word: the analyze fully her son,JesusChrist. to us points she mother, spiritual our and mother God’s as regardless but France, in Lourdes and States, United the in Conception maculate Im Mexico, in Guadalupe be may She areas. missionary of diversity a and environments cultural countless in titles different many under her honor proudly we Hence, God’schildren. all to extends care maternal Her church. the of mother the and mother spiritual our is she Oblates, people centeredinChristJesus. God’s with communion or oneness live to trust and faith with strives point out the great joy and peace that comes to the heart when a person divert one’s energy and focus from Jesus Christ. Instead, it is helpful to can that Church and world today’s in etc.] radicalism, traditionalism, unity withourEucharisticLordindailyprayerknownas“oraison.” or attended, and taught the importance of seeking spiritual strength and Finally, we must be honest and challenge young men to prayer to men young challenge and honest be must we Finally, Where does Mary, the Mother of the Lord, fit into this picture? For conservatism, [liberalism, “isms” the all avoid to wise very is It inquir vocation to out pointing in clear crystal was Eugene St. San Antonio, TX, US [email protected] Charles Banks, i m o ------

Oblatio l 555 l Charles Banks

S juana fromdifferent partsoftheworld. Ti to came factories These “maquiladoras”. called factories in work pay better and life better for looking are Tijuana to came who people However,the California. of in majority work the and Mexico in live to or Dream, the American realized and border the cross to idea the with came people other Some etc. songs dancing, food, their Posadas, grim, pil devotion, public culture, traditions, colorful their them with bring They Mexico. of states different from come Tijuanaof peripheries the before, now day its majority an industrial city. Many people who live in city touristic a TijuanaCalifornia. was with border southern the across located is It people). of millions half and two than more is population There willbeeasierforstudentsattendtheseminary. Mexico. Tijuana, in house formation the build to decided others more Dukowsky. young men. It was until 1990 that some oblates from San Fernando (Jim these of dilemma this to answer give would it Province; Pacific the for guage. In the late eighties arise the idea to open a new formation house lan English the speak to skills enough not have seminary even or the California, in to go to status legal a have not did people young these of some Unfortunately future. the in Oblates become to possibility the interest to know more about the oblate charisma and their ministry, with LIVING FORMATION HOUSE“SANEUGENDEMAZEND” Tijuana is a big populated, large city and is always growing (the growing always is and city large populated, big a is Tijuana Fernando). Among the young people of those parishes was a lot a was parishes those of people young the Fernando). Among Fernando Valle C.A. now only two (Santa Rosa de Lima, and San ince 1923 the Oblates have attended three big parishes in the San THE OBLATE CARISMA i m o , Thom Rush, TIJUANA F n a r i m o c s i c , Brother Peter Vazquez, B.C.MÉXICO o G z e m ó IN , i m o THE PRE-NOVITIATE i m o , and some - - -

Oblatio l 557 l Francisco Gómez Oblatio l 558 l Local Section for this formation house. Some of the former students are now Oblates now are students former the of Some house. formation this for passed have (fifty) students of numbers good a and formators 8 now) ago (25years time that Since today. living are we where Vista;Buena called neighborhood popular a in house new a build and property new a acquired oblates the Valley.1992 Fernando In San from them of all Dukowsky, Jim formators, up too. face congregation oblate that realities the with up them face also and growing first as a good person, then as a good Oblate, finally to the to finally holiness, asour foundersaid. Oblate, good a as then person, good a as first growing formation, own their for God, of help the with responsible, is student their vocation. balanced social life, prayer life, community life, etc. while they discern a have to students the helping program formation the implement to try their process before they go to the novitiate and take the first vows. We in students the accompany to is mission Our Tijuana. in formation of Gómez, Francisco I Fr. time this At spiritual. and human pastoral, communitarian, intel lectual, program, our in bases the are pillars different Five Formation. Oblate for Norms General the to according developed is program Our congregation. oblate the with also charisma, Oblate the with contact pre-novice suffer acaraccidentanddied. one when 1994, in was house our in experiences unfortunately and sad didn’tthe of One husbands. they aregood religious lifebut continuein students others Some dioceses. different the of part now are students few addition, In 2007. in Morita La in ordained was I and Tijuana,pre-novitiate in my did also I etc. Cruz, Lucino Brother Narvaez, Julio JPIC, Salvador Gonzalez, Juan Ayala, Porfirio Garcia, Webert Merilan, the of director the is OST,who at Ponce staff Antonio and teacher the of one is Velazquezwho Fernando mention to ourselves congratulate we instance, For province. USA the in ministries different in serving vn huh e fe te rga ad copn te, each them, accompany and program the offer we though Even in enter to candidates our for doors first the is pre-novitiate The Our house started in Tijuana, Mexico in 1990, with two Oblates as students our of view the enriches Tijuana of context cultural The i m o F , n o i t a m r o and Fr. Donald Bernard, Donald Fr. and i m o , TonyDummer, , P m a r g o r i m o and four students, four and i m o , are the staff the are - dents from Central America who met the oblates in USA. Each member them met the oblates in San Antonio. In previous years, we also had stu This year we have four students from different states of Mexico, one of communities. intercultural and international be to time, our of houses it twice aweekinourMassesaswelltableconversation. practice we program; formation our of part essential an is English be sending to work outside Tijuana, especially working with minorities. ince. Consequently, after they finish their theological studies, they could teaching inoneofthechapels. for four hours every week, collaborating and sharing in the catechetical ministry do to students our of one Weask chapels. sixteen in divided people, 150,000 attending Tijuana,in parishes poorest and biggest the Ministry the oblate spiritualityandcommunitylife. into them instruct and inform to time find to is area this in lenge master inphilosophicalstudies. of title the received students graduated the studies of year four of end Friday.the to At Monday from pm 1:30 to 9:00am from school attend effort.and time requires it students, different10 have and They classes nary. School or intellectual development is the most challengers for our Intellectual good oblatesandworkhardforit. be to hope the with doing, are we what like they because us to came of help to them in order they can make it well. But after all, the students families, separation, poor education, abuses, etc. we offer different kind community.dysfunctional our from to came they find we instance, For brothers in faith, no one of us is perfect, they also bring some challenges as live to try we So us. with time their during developed are capacities enriches our community with their talents and capacities; many of these In 1996 The Oblates started a new mission in La Morita; it is one of chal our work, school their with enough busy are they Because semi diocesan local the in philosophy study to go candidates Our formations others many as reality the faces house formation Our Our candidates know that Tijuana house belongs to the USA prov

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Oblatio l 559 l Francisco Gómez Oblatio l 560 l Local Section ciliation are very important aspect of our program for candidate; we ask recon and Direction Spiritual pray. evening praying day our finished Spiritual them andtraitpeoplewithdignity. to lot a help to open are they ministry,because in them have to happy cal parish, and catechetical teaching, etc. Supervises of our students are needy is a big deal such as hospitals, emigrants, youth’s groups in a lo for them and for us, we enjoy as a family.a as enjoy we us, for a and have them we for Christmas During occasion special very a is It groups. these with birthdays our celebrate continuing with the oblate charisma and its tradition. Once a month we oblates”, “real a as men young our see to love and want They parish. genio) help the students to prepare tamales and sale it at one of the local Eu San de (Damas ladies of us. group with Another home at feel they them to close very are we because that mentioned have them of Some house. Be together with people helps us to feel their love for the oblates. our to came who people the with food share we that, after and cations, For instance, once a month we have a Holy Hour where we pray for vo there. live who people with together work and interact to opportunity to sharewhoweare. open be to and past our of part healing consumerism, individualism, as such challenges many have do we vow.Certainly poverty the flecting re does, neighbors our as possible, as style life simple live to Wetry opulence. the representing not do big, is though even house Our sity. diver cultural and talents our sharing ourselves enriching brothers, as Charisma and servingthepeopleinlaMoritamission. working them see to is student our for aspect important most the But ministry. their in students our direct also They experience. own sharing their and life oblate the of aspect different showing month, every to visit them once a month. The oblates close to us help us with retreats Since we are living in a middle class neighborhood, we have the have we neighborhood, class middle a in living are we Since community in living charisma oblate the live to try we all, of First also we and Mass or Prayer Morning a with day every start We Our students participate as well in different ministerial areas where ------It is good and comfortable to see all these people connected with the with connected people these all see to comfortable and good is It guess. a as oblates have to blessing a is them for house, their in rosary “Rosarios the together pray we Guadalupe, of lady our to novena Guadalupanos” the have we 12 December to funder, our of day onization can the 3, December from addition, In candidates. our for pray they because spiritual also but economical is help Their breakfast. or raffle support the students selling tickets for different activities such as “rifas” oblates’groups the other hospitality.and Some culture the about more learn They too. students our of some and kids the for experience good very is It parents. their with together girls and boys the with “posada” and thevulnerable. This isourtraditionandthischarisma. continue living and promoting the Oblate charisma, to be with the poor will whom USAprovince, the in Oblates the of generation new the be to candidates our in potential good have we believe I challenges, many the of members church full and the be future leaders of to our congregation. Even students though we the have for waiting are and charisma Eugenio San the live to call economically.the feel collaborators These are there along, not many people who support us with their prayers, their presence and also are we but journey, their in candidates our port sup to lot a community.us in help live program to The how show and vows our live to them, for models be to them, from challenged are and responsible are we formators As Oblates. as identity own their velop de to perseverance and dedication requires It tradition. Oblate the of and livethesimplicity” people friendly are Oblates “The commented, have people times Many house. our in receive have they what practice in put to and oblates as parishes. To see another reality help the students to identify themselves rience (Holly Week) outside Tijuana, most of the time in some diocesan Oblates, manytimesthepeoplecalledthemselvesoblates. To be an Oblate student in our pre-novice house is the beginning the is house pre-novice our in student Oblate an Tobe Another important aspect of our program is to have missions expe Tijuana, Mexico,USProvince [email protected] Francisco Gómez, i m o - - - -

Oblatio l 561 l Francisco Gómez

I the concept is still valid.” that seem would it (1984), today words same the in expressed be not man, is something serendipitous here! An observation by Fr. William Woest There 1947. 1, November on born was I circular 1947. 1, his November of letters of one in Deschâtelets, Leo Fr. by written was text This brother.” lay a of vocation sublime the believe, we is, This world. the of salvation the for altar the on Jesus of Sacrifice the in participating Mass, serving humbly Mass, at priests the with themselves unite broth ers lay that implies Oblates Missionary as life community concept our perfect of most The priest. Oblate Missionary the of Mass the work withotherreligiousmenandwomen. call to preaching ministry, and my own rich experience of collaborative and in the United States, I have been influenced by two things: my own Brazil in both experience, this From formation. initial and centers treat re in preaching ministries: specific two to dedicated been have years of periods significant life, Oblate own my In Peace. and Love Justice, building the church, and announcing the Good News of God’s Reign of people, the to ministering of endeavor missionary this in priests with when the Founder began sending out his sons. Brothers have shared Brothers have a rich heritage of missionary presence since and the priests 1840s Oblate States, United the and Canada of Region this n “One cannot fully understand the vocation of a lay brother without i m o , in relationship to this quotation notes: “Although this would this “Although notes: quotation this to relationship in , BROTHERS “Blest isthewoodthroughwhichjusticecomesabout” P AS EV i r t a 1 The community gathered together in celebra I K C u d o r t n M. ANGELIZERS CONTEXT c c n o i t G e e , i m o (Wisdom 14:7) - - - -

Oblatio l 563 l Patrick M. McGee Oblatio l 564 l Local Section affirmation and an updating of the Founder’s original outlook regarding an find we 2013), dated Brothers Oblate for plan formation a of treats which addendum special 2011a of (with Formation Oblate For Norms General The with along 2012, of Rules and said! Constitutions been reading already In has everything most that realized I more the ing, topic and mind.”(C37) we as Oblates embody that desire of St. Eugene to live in “unity of heart which in setting theological the surely is Wordof Sacrament tions and consulting thesourceslisted inthefootnotesofthisarticle. standings of the vocation and mission of the Oblate Brother. It is worth good place to find a survey of the rich history of Congregational under Rebordinos, re be not garded onlyasservants. Brothers the that desire his included himself Founder the brother.”a as received be Voitot,to asked 1820, or 1819 from Laus of house the of service the in by Fr. Tempier at Notre Dame du Laus in 1821 when the layman Ignace and theRedemptorists. ers and congregations, especially the writings of St. Alphonsus Liguori institute.” gious place beside the priests as this was something that was normal in a reli their given were brothers congregations, religious all of practice the to preaching missions but likewise of sanctifying its members. According of means by poor the evangelizing of only not purpose the henceforth had which congregation religious new a formed thus and perseverance chastity,of vows the introduced he “wherein Rules, and and obedience Constitutions first the compose Verdonto du Laurent Mazenod St. to de withdrew 1818, of September In roles. and calling their of nition defi further for blank pages two leaves and granted,” for “taken thing beginning. The Rule of 1818 mentions the Brothers five times, as some the Brother’s participationinthelifeandmissionofCongregation. This is not a historical study. The article on Brothers by Santiago by Brothers on article study.The historical a not is This seems it elaborated was brothers for rules of section special “The the from nearly Congregation the into welcomed were Brothers this on reflecting of process the in me for Ahappened thing funny Brothers as Evangelizers i m o 2 , in the in , Eugene drew freely from the writings of other found other of writings the from freely drew Eugene Dictionary of Oblate ValuesOblate of Dictionary 3 This section comprises 29 articles, in which in articles, 29 comprises section This . The more areas I thought about address (Rome, 2000) is a is 2000) (Rome, 4 ------of the Lord among us today bind us together in charity and obedience and charity in together us bind today us among Lord the of (cf. messengers his as out sent be to and companions the Twelvehis life. grouped be Lord to Our him around our of model the is Jesus with Apostles the of community “The tistic hanging always puts me in touch with this aspect of our Charism: Table.the the at ar and Apostles This Jesus of depiction batik popular a is It Brazil. Recife, from came which wall-hanging a is there chapel, our In Eucharist. the of Celebration community our before Sacrament tion of vow renewal for the scholastics. Now, for the most part, I can I part, most the for Now, scholastics. the for renewal vow of tion trates thisbusinessofhorizons. illus that ago years many experience an had I one. new a appropriate and horizon one leave to me prompts that consciousness, religious moral, and intellectual, my on working beginning, new an a conversion, and is about-face It forth. so and beliefs previous in bias a covering dis upon one loving and just more a learning, new to due one equate diversity ofhorizons. a recognize to come we and worlds,” different in sense, a in “live, ple family, education, experience, and personal development. Diverse peo and interests: one neither knows nor cares.” knowledge one’s of range the outside simply is horizon one’s beyond lies “what that says and interests,” one’s of range the and knowledge He speaks analogously and relates fields of vision to “the scope of one’s vision.” of one’sfield of limit “the is it says he “horizon,” explains he an experience ofbrotherhoodextendedtoall. This ismyhorizon. was Twelve the and Jesus of mission and life The way. his brotherly through me inspires and me leads he brotherhood, his join to me brother,brother.calls my another he is as Jesus them to myself relate I brotherhood. of instance an as Jesus” with the Apostles of community “the to relate I captured. is imagination my 3), (C life” our of model common missioninhisSpirit.”(C3). their and him the with Apostles’lives unity own our in anew create to I had been invited to help with music at the Eucharistic Celebra Eucharistic the at music with help to invited been had I ad more a one: new a on take and horizon one leave can People in Lonergan Bernard the is Jesus with Apostles the of community “the that reading In Blessed the before prayer in time spend to try I morning Each M y Method in Theology in Method

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s a 3:14). The call and the presence the and call The 3:14).

r e h t o r b 5 Horizons relate to culture, discusses horizons. As horizons. discusses ------

Oblatio l 565 l Patrick M. McGee Oblatio l 566 l Local Section the othercommunal. to the next priest. Here was a conflict of differing horizons, one rubrical, by,on walked and me, was it that saw up, looked He him. before open hands cupped my placed I approached, he As struck! lightning bread, as I was used to doing. When the celebrant went around distributing the altar,the near forming Oblates of circle gathering the joined and board inclusive. This day, after the Lamb of God, I mutual, spontaneously left the fraternal, key as characterize would I that celebration Eucharistic and prayer communal of style a by deepened and nourished been had brother” as “horizon my so, or years fifteen previous the for that, say oe f h cmrmss f h Cucl cetn o Rlgos Life Religious of creating Council, the of compromises the of some as- Church- the appropriating fully our to crucial is foundation baptismal rifice of our whole lives to God in gratitude and praise.” 2:9) and enables us, as partners in the paschal mystery, to offer the sac ( people priestly a us makes Spirit the of anointing The 8:12-17). ( God of daughters and sons become to Spirit God’s by anointed are we baptism “in observes: Gaillardetz Richard participation”. active which all the baptized are welcomed and exercise a “full, conscious and in community a God, of People the Christ, of Body the as Church the acknowledge the key significance of the renewed self-understanding of tinued presenceofatype“baptismalamnesia”inchurch practice. ecclesiology and sacramental practice, we are still dealing with the con understand, toworkwith,andlovemycommunityGod. to ability my affects it everything; means process this to commitment A lifetime. community’s a of work fraternal the is horizons differing our converting and appreciating, understanding, of process The room. study,for gathered community the in recreation and leisure discussion, community the and, room, dining the in table at gathered community prayer,the in and altar the around gathered community the realized: is our practical incarnating of “the community of the Apostles with Jesus” preciate, and be challenged by the several theological settings in which communio Even from the vantage point of fifty years of ap to come have I life, community Oblate of experience my In mn te ay it o te eodVtcn oni, e must we Council, Vatican Second the of gifts many the Among of Vatican II; yet at the same time, it is complicated by complicated is it time, same the at yet VaticanII; of I tion o i at i t i n : r u o

i t p a b s l a m

n o i t a c o v

reception n i a m e r 7 s Retrieving this of a renewed 1 Pet 1 Rom 6 - - - -

vocational choice as if something is lacking. Variationstheir on the question about interrogated being of experience the had have know I ers ( itself.” in complete is which lay religious life is a state for the profession of the evangelical counsels fifty years, we find elaborations of the core insight about Brothers: “the baptismal vocation,sharpenedbyone’s Oblation. there is a need to understand the authority to evangelize as rooted in the Brothers, (lay) Oblate for lay; as Religious of treating in ambiguity an present also is There laity. and clergy between way middle of kind a us appreciate the “universal call to holiness” begun in Baptism. Michael the of Oblate Charism. expressions diverse response, one call, One 1) (C work.” and word through mission his in share to and him follow “to Christ of tion Religious Life, the Brother, led by the Spirit, is Oblate responding to to the coming invita In 1) (C Immaculate.” Mary of Oblates Missionary as together us draws salvation, for need people’s through Church the within heard Christ, Jesus of call “The Brothers: and priests Oblates, the finalphrasewithitsmentionofpreaching!(#1305) praedicandum ( professionally to confess Christ publicly and verbally ( By receiving the sacrament of confirmation a person receives the power actions. sacred certain power,to spiritual ordered a is character mental 7c) What does this mean? Thomas Aquinas gave an answer: “The sacra ready participating in al Brother, a as life his live to seeking profession, religious to comes man A Eucharist. the and Confirmation in strengthened and Baptism in begun Life New the of specification graced a is Life Consecrated all The explanation. the for context fundamental the is that thevocationofBrotheris“completeinitself.” of words the say,in to means it what plain ex to try me Let Congregation. the within and of outside both people, “why don’t you go on to the priesthood?” are asked by well-intentioned The following of Christ, specified in the vows of lay religious life, religious lay of vows the in specified Christ, of following The In both Congregational documents and Church teaching of the past The first sentence of the first Constitution makes it clear forus it makes first Constitution the of sentence first The The , and post-Conciliar reflection, helps reflection, post-Conciliar and VaticanCouncil, Second The ).” quasi ex officio ex quasi 8 The Catechism references this passage, but ignores but passage, this references Catechism The the common priesthood ), and even the power to preach him ( him preach to power the even and ), Perfectae caritatis Perfectae verbis profitendi Perfectae caritatis Perfectae of all the Baptized. (cf. R , n. 10) Most Broth Most 10) n. , sequela Christi sequela ) and as it were (n. 10), (n. of ad - - - - -

Oblatio l 567 l Patrick M. McGee Oblatio l 568 l Local Section us. lives of witness, worship and service, in response to the one who invites Vatican Council. All of Second us, not the just of some, are gifts called greatest to live the full of Christian one surely is Christ of Body the of members as call common our of primacy the of understanding ancient God.” of life very the in share to so, doing by and, Wordthe Spirit of the mission and the in participate to this: is call one the baptism. And in gift a as given call common our of service in is it vocation, particular our calling, our whatever life, in walk or way our Downey notes: “by our baptism, we bear the name Christian. Whatever not our work, but it is the work of the Holy Spirit, the Sanctifier, who Sanctifier, the Spirit, Holy the of work the is it is but work, This our not Oblates. as Life Religious our of shape the indeed, is but us, cross.” a ( on death even – death of point the to obedient became and himself humbled he form, human in found being likeness. And human exploited, but emptied himself, taking the form of a slave, being born in in the form of God, did not regard equality with God as something to be was he “though who, Christ into transformation of process Spirit-led a tion, an offering constantly renewed by the challenges of our mission.” obla our in ourselves of make we gift unreserved the by sustained is dedicate ourselves to God’s people in unselfish love. Our apostolic zeal Thus, we life. give ourselves to the Father his in obedience even unto death of and pattern the ourselves in reproduce to strive Weus. in live him draws us to know him more deeply, to identify with him, to let him with cooperate to desire The Jesus. of disciples be to everything leave “Wesays, 2 the Gospel’for apart men ‘set are ( Constitution him. to conformed be and mission, his in share him, low and obedience is our first way of responding to the call of Christ to fol witnesses totheloveofGodinChristSaviorasabrotherall. Brother, he lives as “one among many” brothers and sisters of the Lord, tolic religious life. Since there is not a “change in state” in the life of apos the to call one the and mission to call one the in expressed life, late Phil By making profession in the Congregation, each Oblate enters into chastity,poverty of vows the of profession our Oblates, as us For Ob of charism one the in share to way particular a have Brothers 2:6-8 NRSV) This NRSV) 2:6-8 O b l n o i t a kenosis : r u o

n o m m o c of Christ is not only the example for example the only not is Christ of R u o i g i l e Rom s L 9 e f i The retrieval of an of retrieval The 1:1), men ready to men 1:1), - - - - call to holiness, rooted in the baptismal vocation of every Oblate, takes Jesus Christ – that is, Jesus Christ except you among nothing know to decided “I Paul’swords: propriate ap to seek we more, and more which, by profession through journey new a on Friday, 1807. embark Good We on One Crucified the before a sacramental way, In our profession is Crucified. a replication of Eugene’sChrist experience with relationship personal a into enters zenod, lives inalltheirordinarinessandfragility. transforms and makes holy, not only the work of our hands, but our very understanding of the Brother’s role, acknowledging the breadth of the of breadth the acknowledging role, Brother’s the of understanding this to wideness a is evangelization.” There of ministry their constitute life, their techni of witness the as well as service, pastoral or professional cal, their Church, the by “missioned further, says 7c Rule Word. and creative ways that the Brother develops his way of proclaiming the rather,is, It precision. or limit diverse of through way er’sby only role share in our common mission. It is difficult to try and define the Broth Brothers and priests which through ways the describes 7 Constitution the poor.” (C1) imitating his example, we commit ourselves principally to evangelizing always been ordered toward mission. “Cooperating with the Savior and has community Oblate of experience our start, the From mission. mon the was charism foundation from our which Eugene of invited others to kernel join with This him in a God. com of eyes the in dignity their of poor the remind to and Savior, the Christ in all for God of love the fied Saviorweseetheworldwhichheredeemedwithhisblood”(C4) tion, an adopting of a spiritual horizon: “Through the eyes of our cruci obla our of flowering a conversion, a transformation, of process long we are to live, through God’s grace. The result of this graced living is a God.” cruciform the inhabiting – God of life very the in participation as understood holiness, or Christ, to conformity is “it brother: and priest Oblate each for out stands new Something oblation. communal our through specification, a sharpening, a focus, new a on M n o i s s i Cmlmnay epniiiis n vneiig – hs s how is this – evangelizing” in responsibilities “Complementary proclaim to zeal passionate a by fueled was Mazenod de Eugene Ma de Eugene following us, of one each oblation, our Through : o t

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Oblatio l 569 l Patrick M. McGee Oblatio l 570 l Local Section come to claim their share in the common mission of evangelizing the evangelizing of mission common the in share their claim to come that a familial spirit characterizes our Congregation. The Brothers have and mission, one in participate Oblates all charism, one in share lates Ob all that truth the highlights which self-understanding, healthy a as seen be can This class”. special a as “treated or congresses) or surveys (in out” “singled be not they that themselves Brothers the among cern Oblate Brother during the past fifty years, one can trace a growing con not benarrowed. ought wideness this and wills,” it where “blows which power Spirit’s a kind of “breaking the bread” of our lives. As Constitution 18 reminds is community given; been has us of each gifts the of sharing generous but also to the life we share in community. Complementarity guides the began topracticebeforesetting outtoteach.”(CCRR,p.24) we that and proclaim, we which words the hearts our in pondered have Spirit,’the of showing the in say,to is that we that manifest making by but speech, of loftiness in crucified…not him and Christ, ‘Jesus preach to the Apostle, “Like people. the among out go we community,before the in home, at our toward work we that us reminds ity” another’s feet. Eugene’s plea, “among one yourselves, charity,wash charity,to willingness char our again express and own, our before other caritatis tum of missionaryzeal. Pentecost first that at Spirit Holy the of outpouring the awaiting doors, closed behind praying disciples, of community the anchored who She presence: “Marian” of kind a to aspire can Brothers, and priests us, of Savior.the proclaim, Christ to exist we One the to but ourselves, to All to a kind of discreet presence in the Congregation, not calling attention heard as a prophetic statement. All of us, priests and Brothers, are called be to ought this clericalism, or paternalism of vestiges any of Stripped Salvation. of history the in Mary’spresence to similar Congregation, poor initsmanyandvariedforms. The notion of complementarity should not be related only to work, a asceticism,” of “school our always is Community the in presence discreet a have Brothers the that said been has It the of mission and vocation the on reflection progressive Through , in which we are daily called to place the needs of the of needs the place to called daily are we which in , A p o t s o l i c

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library preparing mission talks in isolation, but to engage in “breaking in engage to but isolation, in talks mission preparing library St. Eugene called his Oblates back to the house, not to sit quietly in the community.the outside Gospel” the “proclaiming for energy and zeal our of all expend not should We preparation. homily communal and Office), the (beyond prayer shared can exercise a complementarity of evangelization through practices like “call back to community life.” Our communities are places in which we 200 our for preparation of Triennium the of tolic commitment to all, in self-denial and prayer.” One of the concerns us: “We will find our support in friendship and in fraternal life, in apos brates the sacraments. The ordained members of our church commu church our of members ordained The sacraments. the brates cele assembly gathered whole the anymore; mass” Father’s “serves of kind some chief is executive officer of a sacramental and apostolic priesthood company. No one ministerial the if as proceed to isnolonger tolerable It church. American North in this ministries especially ecclesial flourished, lay II, Vatican of interpretation correct the struggles over internal clerical) (mostly of period long a During practice. complementarity flourishesinhealthyOblatecommunities. This contributions.” complementary and different needs community a trusted to the community before it is to en persons. To is mission carry out specific its mission our that us reminds Congregation clerical a in Fr.9), Brothers footnote of (cf. presence above cited “The noted: Zago have heard from my Father.” (John 15: 12-15) In the same circular letter friends, because I have made know to you (all of you) everything that I you called have I but doing; is master the what know not does servant mand you. I do not call you (any of com you) I servants what any do longer,you if because friends my the Youfriends. one’sare for life one’s other as I have loved you. No one has greater love than this, to lay down an one love you that commandment, my is Jesus’“This to vision: ing the renewalofOblatelifetoday. to challenges thorniest the of one is life our of dimension faith. This in open the word” for and with one another, priests and Brothers, together aig onzne f dacs n clsooy n sacramental and ecclesiology in advances of cognizance Taking In conclusion,Ihighlightacoupleofareasimportance. It is here, in our apostolic communities, where we can live accord C n o L C n o i s u – a

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Oblatio l 571 l Patrick M. McGee Oblatio l 572 l Local Section a newspringtimeoflaypreaching! of animators be naturally should Oblates Eugene. St. of Charism the in share who those of ministries and gifts of range full the of flourishing lay collaborators in Oblate life and mission. My hope is for a continued of range wide a and Oblates, Honorary Partners, members, Associate of Charism the in participation the embrace to widely more extended be also must Congregation the in Brothers the and priests the between recognize we which complementarity The WordGod. the of preach to or prayer community’s the lead to called ones only the not are nities contribution through the crafting and construction, as artisans, builders, a made Oblates some centers, these In Gospel. the preached have lates Ob which from centers clinics, residences, schools, altars, ambos, es, late history in this region since the 1840s, the “wood” refers to church Ob of context the In provocative. and evocative both Wisdomfrom is text short This shop. wood the above lived they and six, or five about of group a were They juniorate. the in met I Brothers first the recalled another todothiswork. our of de-centering the of process Christ-like the into deeply more enter intentionally to of the Gospel to the most abandoned of our world today? We are called joy the proclaiming of work missionary collaborative and robust more less variations of “itinerant preachers”? How can our formation foster a missionaries,” and allow it to flourish once again, or will we create end of “band a Eugene’sof retrieve vision we originating Can shared. tive, to more and more embrace a way of life which is communal, collabora fects our ability to incarnate a Charism which is communal and calls us are all challenged by a globalized culture of individualism. This also af spirituality.Oblate Today, of ever,we heart than the more to gets This formation.” Oblate for point starting the is This react. to him allow and mystery this with him front saves the world through the mystery of his cross and resurrection. Con who Jesus with crucified, Jesus with and Jesus, with face to face life, not do religious enters he moment the from right candidate, the put to hesitate “So said: Jetté Fr. when 1983, in Rome in formators for sion of pedagogy a Charism: the Finally,title? the about what I text, this writing about thought I As to according formation initial our of strengthening continued The egos ; a painful and life-long process. Weprocess. one life-long need and painful a ; kenosis 12 All of us do well to heed these words. these heed to well do us of All . I remember participating in a ses a in participating remember I . ------through whichjusticecomesabout!” wood the is “Blest vision. Eugene’smissionary on carry family,today Mazenodian wider the in sisters and brothers with together brothers,” of “bands Oblates, of Word.Communities the preached communities, carpenters, technicians. Others celebrated the Sacraments, animated the provided at Nazareth; on other occasions it means taking part in community and apos and community in part taking means it occasions other on Nazareth; at provided and necessary. Concretely this often takes on the form of simple services, such as important Mary presence, and role discreet a Mary, of presence a is he place: Mary’s takes mation the Gospel:Paul,Participation, and Mission Theosis in Paul’s Narrative Soteriology 2001; Eerdmans, Rapids, spiritual (soteriological) Oblate of his especially dimension ity.See key a as see to come have I what on K. Ordainedand OrderingLay of Theologies – Priesthood Ministry Baptismal the legeville, MN,Liturgical Press, 2012,p.9. ford, April 29,2013. Available athttp://youtu.be/XO4aCbcyBw Laity: Overcoming Baptismal Amnesia,” presented to the Catholic Community at Stan 235-237. 126. (1815-1861) Oblats les chez convers frères des B on Law, Urbanianum)Rome,1984, p. 239. Clerical Religious Congregation with Brothers n i o d u a e W d o o 11 10 9 8 7 6 5 4 3 2 1

, January 25, 1992, in which he said: “In a clerical Congregation the Brother the Congregation clerical a “In said: he which in 1992, 25, January , Michael Thomas Aquinas, R. Richard the of Rediscovery “The talk a in Lakeland Paul by used is expression The Lonergan,Bernard Especially helpful is the article by Jean-Marie Ibid. Yvon by (1818-1843)” Congregation the of Beginning the at Brothers “The H. William See, for example, Marcello example, for See, reflecting in me to scholar,helpful Pauline is Gorman, J. Michael of work The , editor, Collegeville,MN,Liturgical Press,2003,p.11. , i m o , in “Vie OblateLife”45(1986),p.99-114 (onlineedition). D y e n w o G W i a n a m t s e o Cruciformity: Paul’s Narrative Spirituality of the Cross the of Paul’sSpirituality Cruciformity: Narrative L L , z t e d r a Summa Theologiae Ministerial Identity: A Question of Common Foundations Inhabiting the Cruciform God: Kenosis, , and Justification, Kenosis, God: Cruciform the Inhabiting Method in Theology in Method , and Catherine E. Catherine and i m o , Z The Missionary Oblates of Mary Immaculate: A Immaculate: Mary of Oblates Missionary The o g a , Grand Rapids, Eerdmans, 2009; and , i m o , Eugene,OR,CascadeBooks,2014. , III.72.5ad2. , , (Doctoral Dissertation Faculty of Can Circular Letter to Oblates in First For First in Oblates Circularto Letter , New , York,Herder,& Herder p. 1972, ”, “Etudes Oblates”, 12 (1953), p. 65- p. (1953), 12 Oblates”, “Etudes ”, [email protected] C l i F F L d r o e s o r a Patrick M.McGee, Belleville, Illinois,US , Keys to the Council the to Keys , i m o , Etude sur l’origine Becoming , Grand , , Susan , , Col , i m o , in ------

Oblatio l 573 l Patrick M. McGee Oblatio l 574 l Local Section ary OblateofMaryImmaculate– Addresses andWritten Texts. think oftheOblatemissionwithoutBrothers?” we Can Mary? without Jesus of mission the conceive we Can poor. the evangelizing of mission common same the achieving of view in presence marian a Congregation, the to gift great a is Brother Cenacle. The the in as prayer in part taking means it often more Calvary; on like defeat apparent and cross the unto even being one’s of means by mission his in cooperating a and Christ of following a is it always activities; tolic 12 Fernand J é t t e , i m o , Jesus Christ the first formator of Oblates of formator first the Christ Jesus

Rome, 1985,p.243. , in , The Mission The -