Oblación Y Martirio”

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Oblación Y Martirio” Editores: Fabio Ciar- Studia 8 di, omi y Alberto Ruiz González, omi; ellos son, respectivamente, el Director del Servicio General de Estudios Oblatio Oblatio Studia 8 Oblatos y el Vicepro- vincial de la Provincia Mediterránea. Juntos organizaron y dirigie- ron la Conferencia sobre “Oblación y martirio”. En este volumen se pu- blican sus Actas. El Servicio General de Estudios Oblatos, de acuerdo con la Postulación General y la Provincia Mediterránea, organizó en Pozuelo, del 4 al 5 de mayo de 2019, una Conferencia sobre “Oblación y martirio”, con un triple propósito: reflexionar sobre el vínculo íntimo entre oblación y martirio; estudiar de cerca la historia de los mártires oblatos de España; iniciar un estudio sistemático sobre el martirio de los oblatos en los diferentes conti- nentes, a partir de algunos ejemplos significativos para cada región. Le Service général des études oblates, d’accord avec la Postulation généra- le et la Province méditerranéenne, du 4 au 5 mai 2019, à Pozuelo, Madrid, a organisé cette conférence sur « l’Oblation et le martyre » dans un triple objectif: réfléchir sur le lien intime entre l’oblation et le martyre; étudier de près l’histoire des martyrs Oblats d’Espagne; commencer une étude systé- Fabio Ciardi, omi matique sur le martyre des Oblats sur différents continents, en se basant sur y Alberto Ruiz González, omi (editores) des exemples significatifs pour chaque région. Oblación y Martirio The General Service of Oblate Studies, in agreement with the General Pos- Oblation et Martyre – and Martyrdom tulation and the Mediterranean Province, in May 4-5, 2019, in Pozuelo, Oblación y Martirio Madrid, organized a Conference about “Oblation and Martyrdom” with a three-fold proposition: To reflect upon the intimate link between Obla- Oblation et Martyre tion and Martyrdom; To study closely the history of the Oblate martyrs of Oblation and Martyrdom Spain; To initiate a systematic study on the martyrdom of the Oblates in the different continents, beginning with some significant examples of each Fabio Ciardi, omi Actas de la Conferencia, Pozuelo, 4-5 de mayo 2019 region. Alberto Ruiz González, omi Missionarii OMI Studia 8 Oblatio Fabio Ciardi, OMI y Alberto Ruiz González, OMI (editores) Oblación y Martirio Oblation et Martyre Oblation and Martyrdom ACT A S DE L A CONFERENCI A , POZUELO , 4-5 DE M A YO 2019 Missionarii OMI Oblatio Studia / 8 Supplemento a Oblatio, VIII-2019 / 2. General Service for Oblate Studies – Missionary Oblates of Mary Immaculate. Via Aurelia 290 – 00165 Roma, Italia (C.P. 9061 – 00100 Roma Aurelio) e-mail: [email protected] website: www.omioblatio.org Presentación FA BIO CI A RDI , OMI – ALBERTO RUIZ , OMI l primer mártir de entre los oblatos fue Alexius Reynard, ase- sinado por sus guías en 1875 en Canadá en el curso de un via- E je a la misión de la Nativité. Diez años después, el 2 de abril de 1885, Léon Fafard y Félix Marchand fueron asesinados en el Lago Frog. Mons. Grandin se expresó entonces en términos muy significa- tivos al escribir a los padres del P. Fafard: “ Estimada Señora Fafard, bien puede usted comparar su dolor con el que experimentó la Bien- aventurada Virgen, e incluso con un motivo mayor que el de aquellos que lloraron la víctima del Calvario: nuestro querido mártir falleció por la salvación de sus hermanos y por la salvación de sus asesinos.” A los padres del Hermano Marchand escribía: los dos padres “se apoyaron mutuamente en medio de sus muchas dificultades, fueron ambos víc- timas de su dedicación y mártires de la caridad ” En 1913 otros dos sacerdotes oblatos consagraron sus vidas a su misión hasta el punto del martirio: Jean-Baptiste Rouvière y Guillaume Le Roux, asesinados en Presentación 1913 en Coppermine. Desde entonces, muchos otros Oblatos han dado l su vida por el Señor y por la misión. Ser Oblato significa estar dispuesto 3 al martirio. Es un tema recurrente en los escritos del Fundador y en las l primeras generaciones oblatas. He aquí unos pocos ejemplos. En los ejercicios espirituales de preparación al sacerdocio en 1811, al meditar sobre la muerte, san Eugenio de Mazenod escribe lo siguien- Studia 8 te: “He reconocido al meditar sobre la muerte, que no moriría con gusto en este momento. He buscado la razón de esta repugnancia, he exami- nado cuidadosamente si mi conciencia tenía algo que reprocharse, qué es lo que podía inquietarla. El resultado de esas investigaciones es que no puedo disimularme que existe en mí demasiado apego a la vida, que el horror natural de la muerte vive en mí, y que no está, ni mucho menos, tan dominado como debería estarlo. He hallado también otro motivo, y es que reconociéndome tan espantosamente en deuda con la justicia divina, y no viendo ante mí todavía, por así decirlo, ninguna obra presentable a su justicia para contrapesar mis numerosos pecados, moriría con pena antes de haber podido reunir algo presentable al sobe- rano juez, el día que pida a cada uno cuenta rigurosa de sus obras. Lo que me convence que realmente ese pensamiento entra para mucho en esa repugnancia que siento por la muerte, es que me parece que no la temo cuando la considero llegándome por el martirio o en un hospital cuidando a apestados”. OMI Hacia el final de su noviciado, el 15 de diciembre de 1852, Vidal , Grandin escribió a su hermano: “El nombre de Oblato que debo llevar UIZ de forma ejemplar explica el compromiso que adquiero. Debo ser una R víctima, y no sólo una víctima en un momento concreto, sino cada día. Este es el verdadero significado del crucifijo que llevaré alrededor del LBERTO cuello y que me recordará en todo momento que el camino del oblato A es un camino de sacrificio y de constante inmolación hasta la fecha no – hay mártires en nuestra congregación. “¡Oh Si tan sólo pudiera tener la OMI , dicha de ser el primer mártir oblato!” En 1866, Alejandro Taché recordaba su llegada a la misión de Ri- IARDI vière Rouge en 1845. Pensando en los primeros misioneros que fueron C masacrados allí por los indios Sioux en 1736, escribía, “ oremos por tanto a este celoso apóstol, para que infunda en nosotros el celo que ABIO F consuma nuestras vidas al servicio de esta santa causa y, si fuera nece- l sario, derramar por ella también nuestra sangre.” 4 En el curso de un retiro en 1888 desde su misión en Saskatchewan, l Ovidio Charlebois escribía: “ Todo cuanto te pido (Oh Dios) es aceptar cada momento de mi vida como pequeños actos de martirio. Si no fuera digno de derramar mi sangre por Ti, que mi vida entera sea un continuo martirio. Sí, Dios mío, desde este momento deseo vivir mi vida como Studia 8 un mártir. Así Te ofrezco el martirio de mi vida, mi Buen Jesús, y lo firmo con mi sangre para que no puedas rechazarme. No sólo quiero mi sufrimiento físico como tributo a mi martirio, sino también, y sobre todo, todo mi sufrimiento moral: tentaciones, sequedad y distracciones durante la oración, mi orgullo, etc. Quiero que éste sea mi principal acto en este día; empiezo mi vida de martirio. Oh Sagrado Corazón, enséñame a vivir de esta forma, Tú, cuya vida fue toda ella un continuo martirio”. Ese mismo año anotaba, no sin cierto realismo: “Puesto que en mi último retiro, una idea piadosa llenaba mi mente , la de ser mártir, no es pequeña pretensión, ¿verdad? Ahora, claro, preguntarás quienes serán mis asesinos. Muy sencillo; los mosquitos, mi Pierric [un indio huérfano que, por consejo de Mons. Grandin, el Padre Ovidio había acogido para no vivir completamente solo en la misión], los niños de mi colegio, mis errores, mis tentaciones, mis ansiedades, las dificulta- des de mi vida, etc. etc. no es un pequeño martirio de unas pocas horas lo que quiero, sino un martirio que dure toda la vida. Ya que no hay un solo momento que esté exento de sufrimiento, me he dicho a mí mismo: ¿Por qué no aceptarlo todo a la luz del martirio? ¿Acaso no será esto tan agradable para Dios como el sufrimiento momentáneo de los auténticos mártires? Me siento como si estuviera encima de un brasero que me va quemando lentamente, manteniéndome vivo de esta forma el mayor tiempo posible”. Este deseo de martirio fue una realidad para muchos oblatos desde el comienzo de nuestra Congregación, impulsado por la misma espiri- tualidad del Fundador. Más de 100 Oblatos han muerto trágicamente durante el ejercicio de su ministerio. Unos treinta de ellos han sido proclamados beatos y reconocidos como mártires de la fe. Un número muy pequeño conside- rando que se han sucedido 15.000 oblatos a lo largo de estos 200 años. Sin embargo encontramos aquí un signo de la radicalidad que se requie- re de todos una vez somos ofrecidos en oblación a Dios, a la Iglesia y a Presentación los pobres. Un estímulo para vivir nuestro carisma tal y como leemos en l el prefacio: dispuestos a sacrificar bienes, talentos, descanso, la propia 5 persona y vida por amor de Jesucristo, servicio de la Iglesia y salvación l de sus hermanos. El Servicio General de Estudios Oblatos, de acuerdo con la Postu- lación General y la Provincia Mediterránea, organizó en Pozuelo, del Studia 8 4 al 5 de mayo de 2019, una Conferencia sobre “Oblación y martirio”, con un triple propósito: 1. Reflexionar sobre el vínculo íntimo entre oblación y martirio. La oblación encuentra su culminación en el martirio y el martirio nos hace comprender la oblación en toda su profundidad y sus exigencias. Es un tema estudiado de modo particular en una investigación que data de 1994 escrita por el P.
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