Oblatio

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

Missionarii OMI II - 2013/1

Sommaire / Contents / Resumen

PRÆFATIO

Fabio Ciardi, omi, L’Évangile et la Règle / The Gospel and the Rule / El Evangelio y la Regla ...... 3

HISTORIA

Bruno Favero, omi, Les Saintes Règles : le « dépôt sacré » selon le p. Joseph Fabre, deuxième Supérieur général ...... 17

Pawel Zając, omi, The Constitutions and Rules in daily life between 1862 and 1912 ...... 35

Giuseppe Mammana, omi, An Enriching Wound Borne by St. Eugene / 2 ...... 57

VITA ET MISSIO

Marcel Annequin, omi, Les Constitutions et Règles instrument d’animation de la communauté et de sa mission ...... 87

Roberto C. Layson, omi, Inter-religious Dialogue at the Grassroots: An Oblate Experience ...... 95

Daniel Corijn, omi, “And you, who do you say that I am?” . 107 FAMILIA OBLATA

Antonietta Mongiò, comi, Les COMI : Missionnaires de l’idée missionnaire ...... 111

DOCUMENTA

Christoph Heinemann, omi, How “Mary Immaculate” became “Der Weinberg”. History of the German Oblate Magazine ...... 125

Yvon Beaudoin, omi, Les Archives Générales Oblates à Rome, source de documentation pour l’histoire de l’Église de l’est et du nord-ouest canadiens ...... 131 Notes de lecture / Book Reviews / Recensiones ...... 137 Oblatio Oblati Præfatio

L’ÉVANGILE ET LA RÈGLE

Fabio Ciardi, omi

année 2013 verra la publication de la neuvième édition des Constitutions et Règles de notre Congrégation. Depuis qu’en

1818 St Eugène de Mazenod écrivit sa première Règle, huit l

L’

éditions se sont succédées, depuis celle de 1827, accompagnée du texte 3

de son approbation par Léon XII, jusqu’à celle de 2000. À l’exception l

des changements radicaux apportées par les Constitutions et Règles de 1966 et 1982, chacune des autres éditions se caractérise par des modi­ fications de détail qui n’impacte pas la structure d’ensemble. Ainsi en sera-t-il de l’édition 2013 qui insérera les modifications apportées par les derniers Chapitres généraux1. De toute façon, c’est la « lettre » qui change et non l’« esprit » dont la règle se veut toujours être l’instru­ ment. Qu’une règle évolue montre la vitalité d’un corps apostolique : ce qui signifie qu’il croît et se développe en syntonie avec le chemin de l’Église et de la société humaine au sein de laquelle et pour laquelle il vit. Saint Eugène de Mazenod a toujours été convaincu de l’exigence d’un guide fiable pour le chemin spirituel et apostolique de sa Société, et ce alors même qu’elle n’était qu’un projet dans son esprit. Dans la première lettre au P. Tempier, il proposait une réunion avec les futurs membres de la communauté pour se mettre d’accord sur « le règlement que nous aurons à suivre »2. C’est ce qui arriva le 25 janvier 1816, lorsqu’ils signèrent ensemble la Demande d’autorisation adressée à Messieurs les Vicaires Généraux d’Aix. Comme il l’écrivit plus tard dans la Préface du texte de 1826 conservée intégralement dans toutes Oblatio l 4 l Præfatio l’expérience monastique du premier millénaire par ces mots :«Plu­ cle, St Étienne de Muret, fondateur de l’Ordre de Grandmont, résumait après l’examen le plus minutieux. Elles ont été jugées saintes et émi simple direction pieuse; ce sont desRègles approuvéesparl’Église « ont étéappelés ». membres et leur propre sanctification, la durée de l’œuvre à laquelle ils missionnaire commune, lebonordredanslaSociété,ferveurdes uniforme etuncommunesprit,pourassurerlesuccèsdel’entreprise sont indispensables pour maintenir les membres dans une pratique les éditions suivantesdesConstitutions ntain or éuat, t udl i rnoat l Sit Écriture Sainte comme la « norme la plus juste pour la vie de l’homme la à renvoyait il au-delà et débutants, pour initiation l’Écriture. En Occident, Benoît considérait sa Règle comme une simple cune prétention de contenuspirituel car l’unique Règledumoineétait les premières Règles étaient desimples normes pratiques, sans au Il enaétéainsidepuislesorigines.Lorsqu’ellesnaquirent enOrient, le Christ selonl’enseignement del’Évangile time » etla«règlesuprêmedesinstitutsreligieuxestde suivre grande partieànosConstitutionsetRègles. l’Évangile que jevoudraisintroduire lenumérodelarevuedédiéeen de Jésus Christ et de ses Apôtres devons être » ment plusexpressémentpourquoinousavonsétéétablis et cequenous de 1831,ilrédigeauncompendium desarticlesRègles« quiexpri maintenir notre petite, pauvre etmodesteSociété» préordonnés fester la voie qu’il voulait être suivie par ceux qu’il avait prédestinés et l’instrument mécanique que l’Esprit de Dieumettait en jeupourmani disparaît rédiger, les pour en lesapprouvant,estdevenulegarant...CeluidontDieus’estservi fin. leur à Elles sont devenues la propriété de l’Église qui les a adoptées. Le Pape, embrassées ont les qui ceux conduire à propres nemment Ce n’est pas bagatelle; ce ne sont plus de simples règlements, une Le concile œcuménique de Vaticanœcuménique « concile la Le que rappelé a II il exultadejoie : Lorsque sarèglefutapprouvéeparLéonXII, à l’œuvre de sa miséricorde en les appelant à former et à et former à appelant les en miséricorde sa de l’œuvre à 4 . Ellesnousmontrent comment « marcher sur lestraces ; il est certain aujourd’hui qu’il n’était que n’était qu’il aujourd’hui certain est il ; » 5 . C’estsurcelienentrelesRègleset : « Certaines règles deconduite » ( Perfectæ caritatis 3 . Lorsdesaretraite » 6 . XII Au norme ul norme e siè , 2). ­ ­ ­ ­ ­ ­ de JésusChrist » « est Règle la d’Assise, François Pour millénaire. apôtres quil’ontfidèlementannoncéàtoutl’univers » unique source :ils’agitdusaintÉvangile que leSauveuratransmisaux principale d’où dériventtouteslesautrescommeruisseauxd’une En fait,pourlafoietlesalutn’existequ’uneseulerèglepremière et constituent pas la source de la vie religieuse. Ce sont des dérivés. (…) ne textes ces Mais Benoît. saint saint Augustin, Basile, saint de Règle sieurs Pèresnousontrecommandé cesvoiesdanstextes telsquela gent, devenant ainsi une expressionducharisme en même temps qu’un enga s’y qui ceux chez analogue expérience une provoquer à appelée au-delà de sa mort. Parcequ’elle est expérience communiquée, elle est stable, et pérenne manière de œuvre en mettre de donnée a lui l’Esprit condensée l’inspiration évangélique, la formedevie,l’expérience que l’instrument par lequel un fondateur transmet en une forme claire et mée danslecharisme)porte-t (celle qui exprimelecharisme) ; ainsiuneparole de l’Évangile (expri l’Évangile. Tout l’Évangile est pourainsi dire contenu dans une parole l’Écriture, paroles capables de faire vivre, àpartir d’elles, l’ensemble de de paroles certaines de compréhension nouvelle une comme apparaît que l’Espritafait accomplir parchaque fondateur. Chaque charisme diations les âgesdel’Église »(n.5). plonge sesracines dansl’Évangile et produitdesfruitsabondantsàtous dans samultiplicité comme « uneplanteauxmultiples rameaux, qui II, mieux alors l’enseignement de l’Exhortation apostolique de Jean-Paul très douxetardentpourDieu,soitleSaintÉvangile » notre première Règle dans les années 1900 lorsque le bienheureux Luigi Orione écrit Jésus Christ à imiter le plus parfaitement possible damentale de notre petite Congrégation est la vie de notre Seigneur termes St ces VincentRègle, en sa présente la Pallotti jusque dansles années 1800, siècle où naquirent les Oblats. Résumant la formedu saintÉvangile » « sous Vita consecrata La même perception a guidé la vie religieuse durant le deuxième De l’Évangile, unique Règle, sont issuestant de Règles, de « mé » évangéliques, de 8 : le Très-Haut lui avait révélé qu’il aurait à vivre , relisant l’histoire des formesdela vie consacrée et vie à observer, avec grande humilité etunamour lectio -elle àvivretoutl’Évangile. La Règle est particulières de la Parole de Dieu 9 . C’estcetteapprochequiperdure » la vie de l’Évangile de vie la 10 . Il en va de même 7 : 11 . . On comprend . On « La règle fon règle La : « Que ­ ­ ­ ­

Oblatio l 5 l Præfatio Oblatio l 6 l Præfatio Règles Dès laretraite de 1831,ilinvitait à « nouspénétrer de l’espritces tique enmêmetempsquesaproprerelativisation. cune d’entre elles retrouve sa source et sa finalité, son critère herméneu les atteindre. de moyens ses et buts ses intime, physionomie sa institut, d’un d’être instrument privilégié de satransmission.Enelle est ramasséelaraison sévèrera jusqu’àlafindans l’accomplissementdesesdevoirs » du Seigneur, assurésde la récompense promise de Dieu à celui qui per paix la dans mourrez vous et Règles, vos fidèlement observez méditez, grégation votre mère,etsursesmembres quisontvosfrères.Lisez, vous évangéliserez, ainsi que toute sorte de bénédiction sue la Con vocation, et vousattirerez des grâcesdeconversionsurlesâmesque deviendrez de vrais saints, vous édifierez l’Église, vous honorerez votre de votre perfection mandation recom cette par conseils mes résumer Fils, chers très mes côté, mon l’occasion de lapublication de cette édition de 2013 :«Jevoudrais notre vocation particulière. Il écrirait peut -être la même exhortation à et imprescriptible de Mazenodlesindiquait comme le lieu où trouverla forme « constante Eugène 1851, de générale Chapitre le par apportées modifications les qui accompagnait la réédition desConstitutions et Règlescomportant prototype duvéritableOblatdeMarieImmaculée » la terre(…)commele a « toutcequipeutconstituerlaperfectionsur vocation sublime notre de dignes rendrons nous qu’ainsi que nous serons ce que Dieu veut que nous soyons, et que nous fondatrice l’inspiration dans contenu mission de et fication pratiquer afin de mener à sa plénitude, grâce à elles, le projet de sancti Dans sapremière Lettre circulaire à laCongrégation, document St EugènedeMazenodtémoigne d’unetelle vision delaRègle. Nées de l’Évangile, toutes les Règles y ramènent. C’est là que cha », à « en faire le sujet de nosméditations habituelles : Lisez et méditez vos Saintes Règles » de la conduite oblate, celle qui porte à vivre selon (…) ; lisez, méditez, observez vos Règles, et vous . Làsetrouvele secret ». Dans la Règle, il y il Règle, la Dans ». 12 . : « ce n’est ce 13 », à les . ­ ­ ­ ­ ­ ­ 2013 edition, which inserts the changes made by the last General Chap by changes characterized in details, not in the is general scheme. It is the edition same for this new other every 1982, and 1966 of Rules and the until XII, 2000 edition. Except for the radical changes made Leo by approved text the with 1827, of that with ning zenod wrote his first Rule in 1818, eight editions have followed, begin Constitutions and Rules of ourCongregation. Since St. Eugene de Ma is certain today that he was the mechanical instrument which the Spirit the which instrument mechanical the was he that today certain is their guarantor... them disappears;it write to used God whom one The the of Church which property adopted them. The Pope, the in approving them, has become become have They goal. their to them embraced have been considered holy and eminently suited to lead those who have scrutiny.closest the They after Church the by approved Rules are they “It’s no trifle; they are no longer simply rules, simply a pious directive; its fervorandinsuringthatitlasts.” up keeping body’sstrength, a is unity Such members. the among action and thought of unity for necessary absolutely life of rules certain make society any in discipline of maintenance the as well as undertaking holy the saints and reason itself make it amply clear that the success of such a “TheConstitutions: the of editions examplesubsequent all in served of of Aix signed the low fol to need will we life of rule “the upon agree to community futuremembers the of of meeting a heproposed Fr.to Tempier, letter first the In mind. own his in project a only still was it when time the from secure guide for the spiritual and apostolic journey of his Society, even society inwhichandforitexists. human of and Church the of practice the with harmony in developing is a sign of vitality for an apostolic body: it means that it is growing and which is always meant to be an instrument. The development of a Rule ters 1 2 . In any case, the “letter” changes, but not the “spirit” of the Rule the of “spirit” the not but changes, “letter” the case, any In . .” That actually took place on January 25, 1816, when together they When his rule was approved by Leo XII, he cried out with joy: with out cried he XII, Leo by approved was rule his When a of need the of convinced always was Mazenod de Eugene St. the of edition ninth the of publication the see will 2013 year The . the in wrote later he As Request forauthorizationaddressed totheVicars General THE GOSPEL AND THE RULE Preface of the 1826 text, integrally pre integrally text, 1826 the of ​​in the Constitutions ­ ­ ­ ­ ­

Oblatio l 7 l Præfatio Oblatio l 8 l Præfatio Jesus Christ, to be imitated with all possible perfection possible all with imitated be to Christ, Jesus “The fundamental rule of our small Congregation is the life of our Lord words: these with it presented Rule, his summarizing VincentPallotti, St. born. were Oblates the which century,in nineteenth century the the Gospel holy the to figured Christ Jesus of gospel the of life “the is Rule of the Francis Assisi, For nium. the to apostles andwhichtheyfaithfullyannouncedtothewhole universe on passed Savior the which gospel holy the is this source: the Rule, first and foremost, from which all the others flow as streams from by-products. (...) In fact, for the faith and for salvation there is only one are They life. religious of source the not are Rules these But Benedict. us in texts which are called the Rule of St. Basil, of St. Augustine, of St. to ways these recommended Fathers these of “Anumber words: these Grandmont, of Order summed up the experience of the the first millennium of monastic life with of founder Muret, of Stephen St. century, he referred to Scripture as the “best norm for man’s life Benedict West, the considered his Rule to be a simple initiation for beginners;the rest, In Scripture. is monk the of Rule only be the cause content, spiritual of pretense any without theywere rules, East, practical the simply in written were Rules first the When beginning. ( Gospel” the by taught as Christ follow “to is institutions religious of law” “supreme the and Rules. tion of the magazine, dedicated in great part to our Constitutions and between the Rule and the Gospel that I would like to introduce this edi footsteps of Jesus Christ and of his Apostles be must we what and tablished es been have we why clearly express “which Rules the for articles of and Society.”poor modest small, our maintain and form to them calling by mercy, work of the for foreordained and predestined had he those by followed be to way the manifest to order in wanted he way the in used God of This same awareness guided religious life in the second millen second the in life religious guided awareness same This The Second Vatican Council recalled that the “fundamental rule” “fundamental the that recalled VaticanCouncil Second The 8 :” the Almighty had revealed to him that he should live “con live should he that him to revealed had Almighty the :” 3 During his retreat of 1831, he wrote a compendium a wrote he 1831, of retreat his During Perfectae Caritatis 9 ” t s n wrns ta cniud until continued that awareness an is It .” 4 .” They indicate how “to walk in the in walk “to how indicate They .” , 2).Soit has beenfromthe 5 .” It is with this connection 6 .” In the twelfth 10 .” The same The .” 7 .” ­ ­ ­ ­ ­ that the Spirit has had each founder adopt. Every charism appears as appears charism Every adopt. founder each had has Spirit the that ( readings particular “mediations,” gelical brings forth abundant fruit in every season of the Church’s life.” (n. 5). and Gospel the into roots its sinks which branches many with plant “a crata teaching of the Apostolic Exhortation of Pope John Paul II, God with fire on and love sweetest and humility great in Gospel, Holy the observe to be life and Rule first our “Let wrote: Orione Luigi Blessed when century, twentieth the in true Oblateof Mary thing thatcanconstitute perfection on thisearth (…) asthemodelof ourselves worthy of our sublime vocation.” In the Rule, there is “every render will we that and be, to us wants God which that be will we that thus only is “It inspiration: foundational our in enclosed mission and order to bring to its fullness, through them, the project of sanctification in them live to meditations,” habitual our of subject the them of make “to as so Rules,” these of spirit the penetrate “to us invited he 1831, of its relativization. also and criteria interpretive its purpose, own its source, own its finds achieving itsgoals. d’être of the institution, its very appearance, its purpose, the methods of a preferredinstrument of itsdispersion.Initiscontained the raison and charism the of expression an becoming in it, follow who those in experience similar a cause to known is it experience, communicated a is it Because death. his beyond steadily and permanently remain can it that so do, to him given has Spirit the that experience the life, of way veys in a clear and condensed form his own evangelical inspiration, the con founder a which by instrument the is Rule The Gospel. whole the life to brings charism) the (in Gospel the from word a as just charism), the expresses that one (the word single a in were, it as enclosed, is pel Gos whole words. The these with beginning Gospel, whole the live to possible, it making Scripture, of words certain of understanding new a Eugene is witness to this vision of the Rule. Already in his retreat his in Rule. Already the of vision this to witness is Eugene Born of the Gospel, all Rules go back to the Gospel. In it, each one evan “Rules,” many arisen have Rule, only the Gospel, the From , which sees the history of the multiple forms of consecrated life as 12 .” 11 .” Wethe understand therefore can lectio ) ofthe Word ofGod Vita conse - ­ ­ ­ ­

Oblatio l 9 l Præfatio Oblatio l 10 l Præfatio will become true saints, you will build up the Church, you will honor will you Church, the up build will you saints, true become will cret of your perfection (...) read, meditate, observe your Rules, and you mendation: recom this with advice my summarize to like would I Sons, dear my 2013 edition, he would write the same exhortation as the then: “On of my delivery part, the of occasion the on Perhaps vocation. specific their to according live to them leads which conduct, Oblate of form eternal” and “constant the find to where therein indicated he 1851, of Chapter General the by amended as Rules and Constitutions the of reprint the oidd y s an uno sa o r ms u u poet e su en proyecto un que más era no ésta cuando desu aún eso yapostólico y Sociedad, espiritual el camino en fiable guía una de gencia de laIglesiaysociedad humanaencuyosenoyparalacualvive. lo que significa que éste crece y se desarrolla en sintonía con el camino que unareglaevolucionemuestra lavitalidad de uncuerpoapostólico: de hecho El regla. la instrumento es cual del “espíritu” el no y cambia los últimos Capítulos Generales por aportadas modificaciones las introducirá que 2013 de edición la de mayor impacto en el conjunto de la estructura. Éste será también el caso tuvieron no que detalles que más modificar por caracterizado ha se nes edicio otras las de ninguna radicales, cambios aportaron que 1982, y 1966 de ediciones las 2000. de Adel excepción la hasta XII, León por ciones, desdeaquella de 1827,acompañada del texto de suaprobación genio de Mazenod escribiera su primera Regla, le han seguido ocho edi nes y Reglas de nuestra Congregación. Desde que en el año 1818 S. Eu until theendinperformanceoftheirduties persevere who those to God by promised reward the of assured peace, Lord’sthe in die will you and Rules, your observe faithfully meditate, Read, brothers. your are who members its mother,and your gregation, Con the on blessings of kinds all as well as evangelize, will you souls the on conversion of grace the down draw will you and calling, your San EugeniodeMazenodsiempre haestadoconvencidodelaexi En el año 2013 será publicada la novena edición de las Constitucio In his first Circular Letter to the Congregation which accompanied Read and meditate on your Holy Rules EL EVANGELIO Y LA REGLA 1 . De todas maneras, es la “letra” la que 13 .” . Therein lies the se ­ ­ ­ ­ ­ ­ ­ ­ entre todoslosmiembros.Estoesloquedafuerzaaorganismos, acción y espíritu de unidad la aseguren que vida de normas ciertas fijar empresa y para mantener la disciplina en una sociedad es indispensable santa tan de éxito feliz el “para Constituciones: las de posteriores nes Prefacio del texto de 1826 conservado íntegramente en todas las edicio los Señores Vicarios Generales de Aix. Como escribiera más tarde en el a dirigida autorización de Solicitud la juntos firmaron cuando 1816, de regla de vida que deberemos seguir” “la sobre acuerdo de ponerse para comunidad la de miembros futuros mente. En suprimera carta al P. Tempier, proponíaunareuniónconlos San Benitoconsideraba suReglacomouna simpleiniciación paraprin piritual ya que la única Regla del monje era la Escritura. En Occidente, eran simplesnormasprácticas, sin ningunapretensióndecontenido es desde losorígenes.Cuando nacieronenOriente,lasprimerasreglas ( Evangelio” el propone lo como tal Cristo, de “seguimiento el es religiosos institutos los de suprema” la revistadedicadaengranparteanuestrasConstituciones yReglas. de número este presentar querría Evangelio el y Regla la entre vínculo apóstoles” sus de y Jesucristo de huellas las “seguir cómo ser” debemos que lo y fundados sido hemos qué un compendio de artículos de la Regla “que indican más claramente por nuestra pobre y modesta Sociedad” pequeña, nuestra mantener y formar a llamándolos misericordia, su de obra la para seleccionado y predestinado había Él que aquellos todos de Dios ponía en juego para indicar el camino que quería que siguieran taras, ahorasevequeerasóloelinstrumento mecánico que elEspíritu su garante.Desaparece aquel de quienDiossehaservidopararedac son Ya abrazado. propiedad de laIglesia que lashaadoptado. hayan El Papa,alaprobarlas,es las que aquellos todos a meta la a conducir para aptas eminentemente y santas juzgadas sido Han meticuloso. men piadosa; sonunasReglasaprobadasporlaIglesiadespuésdeunexa son bagatelas, Ya nosonsimplesreglamentos ni unasimple orientación mantiene enelloselfervorylesaseguralapermanencia.” El concilio Vaticano II recordó que la “norma última” y la “regla la y última” “norma la que recordó Vaticanoconcilio II El “No gozo: de exulta XII, León por aprobada fue regla su Cuando Perfectae Caritatis 3 . Durante su retiro de 1831,redactó 2 . Esloquesucedióel25deEnero 4 . Ellasnosmuestran 2.Aí a sido ha Así 2). , 5 . Conéste ­ ­ ­ ­ ­

Oblatio l 11 l Præfatio Oblatio l 12 l Præfatio única fuente: se trata del santoEvangelio que elSalvadortransmitió a una de arroyos los como otras las todas derivan que la de principal y hecho, para la fe y la salvación no existe más que una sola regla primera el origendelavidareligiosa. Sonderivados,subproductos.[…]De fueron no textos estos Pero Benito. San Agustín, San de Basilio, San el casodelaRegla textos estoscaminos,son comendaron consus re nos Padres “Variosestos palabras: de estas con milenio primer del fundador de la Orden de Grandmont, resumía la experiencia monástica hombre” del vida la para justa más “norma la como Escritura Santa la a remitía allá más y cipiantes, le hadadopara quelapongaenobrade manera perenne y estable, más inspiración evangélica, la formade vida,laexperiencia que elEspíritu la condensada y clara forma una de transmite fundador un cual el por carisma) llevaavivirtodo elEvangelio. La Reglaeselinstrumento expresa elcarisma); así, unapalabradelEvangelio (expresada enel Todo elEvangelio está,porasídecir, contenido en unapalabra(laque bras capaces de hacer vivir, a partir de ellas, el conjunto del Evangelio. como unanuevacomprensión de ciertas palabras de laEscritura, pala­ Espíritu harealizadoatravésdecadafundador. Cadacarisma aparece de evangélicas, ciones” en el Evangelio y da frutos copiosos en cada época de la Iglesia” (n. 5). raíces sus hunde que ramas de llena planta “una como presentándola la historiadelasformasvidaconsagradaentoda sumultiplicidad Exhortación apostólica de JuanPabloII, el Santo Evangelio” sea Dios, para ardiente y dulcísimo amor un con y humildad gran Luis Orione escribe: “Que nuestra primera Regla y vida a observar, con sible” Nuestro SeñorJesucristoquedebemosimitar lo másperfectamente po de vida la es congregación pequeña nuestra de fundamental regla “La términos: estos en presenta la Pallotti Vicente S. Regla, su sumiendo dura hasta los años1800,siglo en el que nacieron los Oblatos.Re Evangelio” santo del forma la “bajo Jesucristo” de gelio Evan del vida “la es Regla la de Asís, Francisco Para milenio. gundo los apóstoles,quienesloanunciaronfielmenteatodoeluniverso” Esta mismapercepciónhaguiadoalavidareligiosaduranteelse Del Evangelio, única Regla, han salido tantas Reglas, de “media­ de Reglas, tantas salido han Regla, única Evangelio, Del 10 . Lomismosucedeenlosaños1900,cuandoelbienaventurado 11 . Así podemos comprender mejor la enseñanza de la 8 : El Altísimo le había revelado que él debía vivir debía él que revelado había le Altísimo El : lectio particulares de la Palabra de Dios que el 6 . Enel S. XII,Esteban deMuret, 9 . Esesteacercamiento elqueper Vita consecrata , cuando relee 7 . ­ ­ ­ ­ ­ ­ una encuentra su fuente y su finalidad, su criterio hermenéutico así hermenéutico criterio como supropiarelativización. su finalidad, su y fuente su encuentra una alcanzarlos. para medios y sus fines sus íntima, fisonomía su instituto, un de ser de instrumento privilegiado de sutransmisión. En ella se juntan la razón con ella, convirtiéndose así en una expresión del carisma a la vez que un a provocar una experiencia análoga en aquellos que se comprometen allá de sumuerte. Como esexperiencia comunicada, puede serllamada hasta elfincumpliendo susdeberes” Señor, seguros de la recompensa prometida por Dios al que persevera del paz la en moriréis y Reglas vuestras fielmente observad meditad, nuestra madre, y sobre los miembros que son vuestros hermanos. Leed, gelizáis, asícomotodaclase debendicionessobrelaCongregación, evan que almas las sobre conversión de gracias vuestra atraeréis y honraréis vocación la Iglesia, a edificaréis santos, verdaderos seréis y Reglas vuestras observad y meditad Leed, […]; perfección vuestra de mendación: hijos míos:Quisiera, por miparte, resumir mis consejosenestareco ocasión de la publicación de esta nueva edición de 2013: “Queridísimos nuestra vocación particular. Quizás escribiría la misma exhortación con tante e imprescindible” de la conducta oblata, la que lleva a vivir según “cons­ forma la encontrar donde lugar el como indicaba las Mazenod modificaciones realizadas por el Capítulo General de 1851, Eugenio de acompañaba la reedición de las Constituciones y Reglas incluyendo las prototipo del como el verdadero OblatodeMaríaInmaculada” […] latierra sobre perfección la significar de pue­ cuanto “todo reunido está Regla, la En vocación”. excelsa nuestra de dignos haremos nos y seamos que quiere Dios que lo seremos así “Sólo fundacional: inspiración la en contenidas misión de y tificación a meditación”, nuestra practicarlas para llevar a su plenitud, de gracias a ellas, el proyecto de san habitual tema en “convertirlas a Reglas”, estas de espíritu del “penetrarnos a invitaba 1831, de retiro su Yaen En suprimera Carta circular alaCongregación, documento que San Eugenio de Mazenod da fe también de esta visión de la Regla. Nacidos delEvangelio, todas lasReglasregresanaél.Enél,cada leed ymeditadvuestrassantasReglas 13 . 12 . ; ahíestáelsecreto ­ ­ ­

Oblatio l 13 l Præfatio Oblatio l 14 l Præfatio Domus generalisO.M.I.,1970, 217p. rum Oblatorum Sanctissimæ et Immaculatæ Virginis Mariæ naires OblatsdeMarieImmaculée” 78(1951),n°277). dateur, fasc. 2), (extrait des ����������������������������������������� p.���������������� 159 1951, générale, DUVAL,Maison Émile Rome, Paul- par officiel latin texte premier ce de critique Voirl’édition aussi rum Sanctissimæet Immaculatæ Virginis Mariæ Canon Low, SaintPaulUniversity, 1997. de Mazenod Marie Immaculée”78(1951),n°276). de Oblats Missionnaires des Congrégation la de “Missions des (extrait Rome, Maison générale, 1951, 165p.( vence néraux » I,Paris,1887,p.116. Life » 69-70(10102011), p.455-470. Constitutiones, RegulæCongregationisOblato Missionariorum Constitutions et Règles de laSociété des Missionnaires dePro La RègledisaintEugènedeMazenod/TheRuleof Saint Eugene 13 12 11 10 9 8 7 6 5 4 3 2 1 I.

. Premiermanuscrit français... (édité par Paul-Émile T

ourigny Circulaire 14, 2 août 1853, « Écrits oblats Lettere diDonOrione Cf. Testamento Regola nonbollata, Regole monastiched’occidente Regula Benedicti Lettre aupèreCourtès,le4novembre 1831, Note deretraite annuelle, [fin] octobre1831, Lettre auxOblats,Rome,le18 février1826, 13 décembre 1815, Cf. R. Opere Complete, , M. S artor , L Synopsis Constitutionum et RegularumMissionario , 17:FF116. esage I, 15,p.217-218. , Changements dans les CostitutionsChangements dansetRègles , 73,2-5. S ources and W.H. Écrits oblats

Titolo II, 541-546; VIII, 63,67,253, 254,466. , Ed.Piccola Opera,Roma1969,vol. II,p.278. “Missions de la Congrégation des Mission : FF2,2.

et Circulaires Administratives des Supérieurs Gé B , Qiqajon,Magnano1989,p.216-217. W I, 6,p.15. ibliographie oestman Écrits du Fondateur, Écrits oblats Écrits oblats , edd., Ottawa, Faculty of Ottawa, edd., , Écrits oblats ..., Galliopoli, 1827. (ÉcritsduFon I, 7,p.40. I, 7,p.41. I, 15,p.218. , « , Vie Oblate Vie , Romæ, fasc. 1), D uval - - - ­ ­ ) ­ tions etRègles Règles d’aprèssesécrits ministratives desSupérieursGénéraux” V, Rome,1952,p.298-385. Publications, 1955,6volumes,(Archivesd’histoireoblate,3-8). Oblats Paulo 1985[C.V.H., México,1986]. Règles oblatesde1982 Règles p. 1-7. le projet desConstitutionsetRègles A. J. F. R. J. M. Y. L. G. S , , Rome, AÉRO, 1966,159-180. D J D B M T « C ullivan B etté rouart echâtelets aché eaudoin osentino Vie OblateLife obichon otte , , Homme apostolique, commentaire des Constitutions et , , « DocumentationOMI»95/1980,p.1-7. Constitutions etRègles

, Spiritualité oblate selon les nouvelles Constitutions et - R. La placedelapenséeetdestextes du Fondateur dans , , , Le Fondateuretl’observancedesConstitutions L’Écriture Saintedansletexte révisédesConstitu Histoire denosRègles H , Circulaire n. 191, 15 août 1951, “Circulaires 1951, Ad août 15 191, n. Circulaire , aslam , Rome,Maisongénérale,1992,552p. , » « 43(1984),p.37-60. Vie OblateLife .,

Orando con nuestras Constituciones, , « Documentation OMI , dans » ., taa Éue oblates Études Ottawa, ..., 43(1984),pp.81-112. Dictionnaire desValeurs » 94/1980,

Sao ­ -

Oblatio l 15 l Præfatio

L famille », «l’espritdufondateur». et surtoutl’ action du P. Fabrepourpréserveretrenforcer« l’espritde missions extérieures. pler en nombre et connaître une grande expansion en France et dans les durant lesquelles le successeur duFondateur verra la Congrégation tri restera jusqu’à samortsurvenuele26octobre 1892. Trente années, SELON LEP. JOSEPHFABRE, DEUXIÈMESUPÉRIEUR frappé parlebesoindel’Eglise, acommencél’œuvre mais toujoursaveclesoucide nepastrahir, lapensedeceluiqui, à la Congrégation doit être respectée, développée aussi sansdoute, intuitions personnellessinobles soient-elles. L’orientation donnée héritage spirituel dont nulnepeutdisposeràsaguiseoud’aprèsses fortement pénétré de l’esprit du fondateur. Cet esprit, en effet, est un il fautdoncunhomme, forte personnalité lui-même, et parailleurs preinte de sa personnalité sur le début de l’œuvre. Pour la poursuivre qu’il alaforcedesurvivre,unefoisdisparucelui qui alaissél’em puisqu’il s’agitderienmoinsqueprouverl’idéal a étésaisiet tion dufondateurasonpremier successeur estunpastrèsimportante Dans toutordrereligieux, dans toute organisation même, la transi années trente ces de défis les comprendre à aider veut article Cet comme en dehorsd’elle. Missionnaires Oblats, est peuconnue, dans la Congrégation des général Supérieur deuxième Fabre, Joseph père du figure a LES SAINTESRÈGLES :LE«DÉPÔT SACRÉ » Historia GÉNÉRAL É lu général le 5décembre 1861, ille 1 . Oblatio

­ ­ ­ Oblati Oblatio l 17 l Historia Oblatio l 18 l Historia la penséeduFondateur. cession, il a su maintenir l’unité de la famille religieuse et transmettre Congrégation. Dans unmoment délicat de notre histoire�������������� P répondre pour mieux comprendre la riche personnalité du deuxième Fabre père la succession ? QuelleaétélarelationentreEug Fabre avecunegrandeclarté,etnonsanspointe de lyrisme : g parcours decetOblatquiasucertainement se faireremarquerparEu le d’œil clin un dans voir de permet nous qui synthèse une en Fabre, è ère général des Oblats et l’influence de son magistère sur la vie de la de vie la sur magistère son de l’influence et Oblats des général ère ne etparl’ensembledesafamillereligieuse. avait su,àlafois, s’enfairecraindreet faireaimer. élèves et toujoursprompt à leur prodiguer aide et encouragement, il points dedoctrine choisisavecsoin.Enoutre,surveillant de prèsses gence de ses élèves pardesdissertations qu’il leur imposait sur des exigeait des comptesrendusécrits,etnecessaitd’exercer l’intelli rant desméthodesuniversitaires danscequ’elles avaient de bon,il Professeur, ilimprima une heureuseimpulsion aux études.S’inspi Dans sonhistoire de laCongrégation, le PèreOrtolandépeintP. C’est ainsiqueleDictionnaire de Spiritualité présente lePère qu’il occupajusqu’àsamort(26octobre1892) appelé, le5décembre1861,àlacharge deSupérieurgénéral,charge général l’élisait procureur général et, à la mort du fondateur, il était directeur en 1852,puislesupérieur1854.En1850, chapitre dogme et de la morale au séminaire de Marseille dont il devint le 1847, MgrJoseph-EugènedeMazenodluiconfial’enseignement du où ilfaisait profession le17février1845.Ordonnéprêtre le 29mai rendait au noviciat des OblatsàNotre-Dame de l’Osier(Grenoble), alors dirigéparlesOblatsdeMarieImmaculée. En février1844,ilse l’automne de 1842 il décida d’entrer au grand séminaire de Marseille seille, il suivitlescoursdemédecine durant quelquesmois,lorsqu’à Mar de lycée au philosophie en baccalauréat du l’obtention Après Joseph FabreestnéàCuges,prèsMarseille,le14novembre1824. Qui étaitlePèreFabre ?Comments’estdérouléChapitrede ? Voilà autant de questions auxquelles nous essayerons de essayerons nous auxquelles questions de Voilà? autant Q ui

é tait

le

p è re F abre ? 2 . è ne deMazenodetle comme la suc ­ ­ ­ ­ ­ comme successeur dufondateur. Parmilesvingtcapitulants quirepré Montolivet (Marseille), personne n’aurait imaginé qui aurait pu être élu missions les et centre le entre distances des tenu compte difficiles souvent tions ral auraàguiderlaCongrégationpendanttrenteans et dansdescondi surtout des Oblats. Une école certainement efficace car le nouveau géné souple car Eugène était très conciliant quand ils’agissait des personnes, effusions de son cœur de père. Une école exigeante, mais en même temps la fois,sil’onconnaitlescoupsdecolèredufondateur maisaussiles l’homme àl’écoled’EugènedeMazenod,uneécole sévère ettendreà Quand le5décembre 1861, le10 Professeur, supérieuretvicairegénéral,c’est ainsiqueseforme matériels delaCongrégation,qu’àcelledesaffaires d’unediocèse rance, ilvoulutleformer, autantàlagestiondesintérêtsspirituelset mais, leconsidérant,àbondroit,connueunsujetdetrèsgrandeespé n’avons pasdepreuvespositives pour l’affirmer catégoriquement ; Devina-til en luilesuccesseurquelaProvidence lui réservait ? Nous dateur quiluiaccordadeplusensaconfiance. Sa perspicacité, sa prudence et sa fermeté frappèrent le vénéré Fon cette école,ildevintbientôt,luiaussi,unmaître. choses. Ilnesongeaitqu’àêtreunauxiliaire actif etdévoué;mais,à fita longuement de sonexpérience consommée des hommeset ner sonjugement pratique. Confident de Mgr Mazenod, il pro d’une vasteadministration, de cultiver ses aptitudes et deperfection rouages les avec familiariser se de moyen le lui pour fut Ce césain. Dio Conseil au marquée place sa P.avait le Fabre Vicairegénéral, embaumé etsanctifiéleurjeunessecléricale. tion, àlafindeleurvie,sesentretiens spirituels quiavaient charmé, redoutables honneurs de l’épiscopat, rappelaient encore avec émo dans la suite, les postes les plus importants, et arrivèrent même aux excepter ceuxquioccupèrent,moire reconnaissante.Beaucoup,sans à l’y développer. Le souvenir en demeura impérissable dans leur mé ment à infuser dans l’âme de nombreux lévites l’esprit sacerdotal, et rences toujours dupluspurascétisme. Elles contribuèrent puissam Supérieur, [auscolasticat] il les ravit, chaque soir, par ses confé L e

chapitre

de

la

éme succession Chapitregénéralseréunit à 3 . ­ ­ ­ ­ ­ ­ ­ ­ ­ ­ ­ ­

Oblatio l 19 l Historia Oblatio l 20 l Historia succession àcausedesonâgeavancé. Tempier qui demandait aux capitulants de nepaspenseràluipourla Ce qui décida de la suite des événements fut la déclaration du père t il s’agissaitavanttoutd’élire lesuccesseurd’Eug de grandesolennitéaccompagnait les premièresphasesduchapitre, car session la de procès-verbaux les dans rapportés fidèlement sont jour ce de faits fondateur. Les du influent ami Tours,et conseiller pier, lepremier compagnon du fondateur et MgrGuibert, archevêque de sentaient environ 400 Oblats,deux personnalités émergeaient : Tem candidat potentielbienconnuetrespectépartous. fois lesfavoris s’étant désistés, il ne restait que le père Fabre comme unanimité le P. Fabre et une pour le père Tempier. Comment est-on parvenu à cette des deuxmembreslesplusinfluentsduchapitre. fondateur.du seur synth là, furent Ce soutien de et d’appui servir pouvant évêques les bénéfice de davantage aurait pour décliner une éventuelle élection en motivant que laCongrégation â che grave de donner une suite sanctifier moi- même afin qu’en travaillant et me dévouant pour lesautres, je puisse me en toute circonstance, tout ce que vous pourriez remarquer en moi, vous Je demande aussi comme une grâce de vouloir bien me faire connaître, prières... vos de et dévouement votre de m’aiderez Vous ferme defairetoutcequidépendra demoipourlebienlafamille. lement sur celui des membres de ce Chapitre... J’ai la volonté bien le concoursdetouslesmembres delaCongrégation, et plusspécia dont le dévouement à la Société m’est si bien connu... Jecompte sur porter, je compte sur leconseil et l’appui des Évêques, ici présents, suffrages...vos de Vousl’unanimité à pensant en fort le à m’aiderez connais mafaiblesse... maispourtant je mesensrassuré...Je mule pointlagrandeurdecharge quevousm’avezimposée... je toute la forcedel’obéissance, pour mesoumettre... Je nemedissi de m’assigner... Non,ce n’était pas àmoi... et je sensqu’il me faut Ce n’était pasàmoi, mesPères,d’occuper la place que l’on vient Dans sondiscoursd’acceptation,leP. Fabres’exprimeainsi : Dans l’après-midi de ce même jour eut lieu le vote Mgr Guibert prit aussi la parole au nom des autres évêques présents ? Lesdocuments n’en parlent pas. Maisilestcertain qu’une 5 . à être gouvern à l’œuvre du fondateur était évidente. était fondateur du l’œuvre étiquement exprimé, ée par un simple religieux, à������������������� �������������������� è l’œuvre du succes du l’œuvre ne deMazenod. La : 19 voix pour les positions 4 . Un climat Un . ­ ­ ­ ­ lution française avait fait disparaitre. Et cesdeuxpointsdemeureront authentique de la vie religieuse pour faire revivre les ordres que la révo les missionspopulaireset ensuite lamission points particuliers cales, le reconnue, oucelledesexpulsionssuccessivessuite aux loisanticléri tion quelefondateursupposaitobtenue mais queRomen’avait pas plus ecclésial. Dansd’autresaffaires cruciales encore commel’exemp purement affectifs, place la Congrégation dans unéquilibre nouveau et aspects des côté de laissant qui, général Supérieur nouveau du nation qui était en même temps le Scolasticat oblat. Cela montre la détermi les Oblatsdeleursbiensetresponsabilités,surtout leSéminaire ‘dépouille’ Marseille de Évêque nouvel le car nécessaire mais difficile famille religieuse alors unedécision importante, voire essentielle, pour lasurviede une vaguede‘persécution’ touchelaCongrégation gement sanstraumatismesquiauraient pu compromettre son existence. chan du difficile passage le vivre à prête est Congrégation la Ceylan), et Sud, du Natal/ Afrique (Canada, mission de dits pays en prometteur consolidée en FranceetEurope la Congrégation dansunmoment décisif de sonhistoire. Désormais fondateur Mais ouvronsunepetite parenthèse. Juste aprèsla mort d’Eug Grandi àsonécole,ilseretrouveassumerle du l’esprit à fidélité P.cette le manifestait-il comment Fabre Mais progrès deviespirituelleetnouvellesconquêtesapostoliques.» vers Congrégation la définitivement relança cœurs, du Fondateur, rendit plus consciente et cimenta partout l’union des ration qu’il donna, permit à tousdecroire fermement à l’idéal de vie ment central et décisif qui, pour l’exemple de charité et de collabo de notrehistoire « Aussi pouvons-nousconclureaveclepèreBeaudoin : Dans sonintuition charismatique, le fondateur insista surdeux Le chapitre général de 1861 nous semble une des grandes dates père ? Fabremontrerasacapacité à prendrelesbonnesdécisions. :

: le transfert de la Maison générale à Paris. Un pas Un Paris. à générale Maison la de transfert le a) l’évangélisation des campagnes de Provence par ; eneffet ilapparait à cemoment comme l’événe F id é lit é

au

, etconnaissantundéveloppement fondateur ad gentes 7 , etleP. Fabreprend des plus grands plus des « leadership » de ; b)lapratique 6 ­ ­ è ne, ­ ­ ­ ­ ­

Oblatio l 21 l Historia Oblatio l 22 l Historia annonce lescouleursdesavisionencontinuitéaveclefondateur. organisation. Le P. Fabre accueille ces défis et le début de son ministère jusqu’à la fin de sa vie comme les deux piliers de sa spiritualité et de son de celuiqu’ilavaitsibienconnu. remplacer, il se montre néanmoins disponible vient souvent dansseslettres, et s’ilestconscient de nepaspouvoirle père fondateur. pour entenirvivantelamémoire et pour inculquerunevénération du pour attirer l’attention des Oblats sur sonhéritage et sur ses qualités, Se rappelerdufondateur de suivre fidèlement les lignes ma cacher aucune, c’estceàquoijetiensleplus vos peinessurtout;oh!Celles -ci m’appartiennent, veuillez ne m’en sollicite, c’est quevousmedisiezvosjoiescomme vos peines,mais comme votre père,comme votre ami dévoué, et,àcetitre, ce queje ter de plusen plus par mon dévouement : daignez me considérer grâce à laquelle je tiens beaucoup et que je m’efforcerai de méri Laissez-moi vous demander, mes Pères et Frères bien -aimés, une Le granddésirderenouvelerlaprésencevivantedu fondateur re Le rappel du fondateur se fait toujours pressantdansseslettres, Nous pouvonsarticuler en trois niveaux la volonté du père Fabre fera notrejoieetforce précieux se perde ; l’obéissance entière à toutes leurs prescriptions si don ce de partie petite plus la que dissipe, se sacré dépôt ce mains ponctuelle, je demande au Seigneur de ne pas permettre qu’entre nos et cordiale;j’aipromissolennellementd’enexigerdetouslapratique ardente charité. Ces saintes Règles, j’en ai promis l’observation fidèle amour, commeuntémoignage impérissabledesagrandefoietson dans cesRèglesbéniesqu’ pleurerons toujours.Sonâmesinoble,dévouée,ellevitparminous mais deloinjem’efforcerai demarchersurlestracesceluiquenous humainement riennelepourraremplir:Dieuseulpeutcombler; remplir levidequ’ilalaisséparminousencessantdebattre:cevide, heur de connaître son cœur si bon, si grand ; je n’ai pas la prétention de unissons-nous parlesouvenird’unPèreàjamaisaimé.J’aieubon ; bien le pour forts serons nous et cœur, de et d’esprit Unissons-nous ’ 8 il nous a laissées comme un gage de son il nous a laissées comme un gage de son . î tresses tracéesjadisparlefondateur. 9 . à imiter le cœur paternel cœur le imiter ­ ­ ­ son supériorat mort avait laissé et indique du jours lacharité » fut ladernière recommandation sortie deseslèvres ?Lacharité, tou dateur, d’évangélisation. C’est àluiqu’ondoit laréalisation d’un rêvedufon et encourage souvent aussiildemande la lectureannuelle des textesplusimportants Attention auxsources ducharisme premier anniversairedesamort,ilrappellelesouvenirquecette ce sera toujours un cœur de père qui recevra ces communications, il communications, ces recevra qui père de cœur un toujours sera ce doce marquéàchaquepaspar lestriomphespluséclatants, mais plus rudeslabeurs, detoutel’ardeurdespremiers joursd’unsacer des ans cinquante après encore brûlant d’apôtre, cœur un vrai, est toute lafamille avec unpaternel empressement. Ce neseraplus,il une vivereconnaissance,nous lescommuniqueronssur œuvres, dites-nous ces bénédictions. Nous recevrons vos lettres avec sur lesplageslointaines de l’erreuretdupaganisme, Dieu bénit nos l’hérésie, de sein au France, chère notre de milieu Au grâce. la de Fondateur, vousnousdirez vos luttes, vous nousdirez les triomphes et desuccèslessaintscombatsduSeigneur. Commeànotrevénéré Marie Immaculée, combattez si vaillamment avec tant de bonheur de l’étendard sous, qui, tous vous ô concours, votre de besoin avons Pour mettre en exécution cette volonté de notre Père bien-aimé, nous Le père Fabre propose et publie souvent des textes du fondateur, mandation soitdeplusensacrépournous P bien-aime notre de vœu le rien vienne le troubler, et qu’ainsi se trouve réalis Que l’espritdecharitérègnedoncplusenparminous,que charité nous recommandait avec tant d’instance et de confiance semble encore entendre, alors que,souslesétreintes de la mort, il de sa vie tout entière nous redira sans cesse ces paroles qu’il nous Sur la terre, le souvenir toujours vivant de ce Père chéri, le souvenir Le père Fabreconnaissait bien Eugène de Mazenod. Il citesouventlesderniersmotsdufondateur, sontestament à l’occasiondelapublication 11 . : à adr a éor ds isonie e ds œuvres des et missionnaires des mémoire la garder 10 . déjà ce sur quoi il allait insister durant tout ère mourant ; Missions quesadernièrerecom 12 . : é de plus en -lechamp à le zèle À l’occasion et : «Quel la ­ ­ ­ ­

Oblatio l 23 l Historia Oblatio l 24 l Historia Organisation desonservicegouvernement fondateur. du l’esprit à fidélité la de haute plus la l’expression sont qui Règles des sion, êtresoutenueetconsolidéeparunegrandeobservancenotamment vi sa dans doit, extérieure expansion grande Cette Asie. en et Afrique en apostoliques vicariats nouveaux en sept Amérique, et États-Unis aux Espagne, etendehorsdel’Europe,ellecomptaitunenouvelleprovince du P. FabreetlaCongrégationétaitétablieenHollande,Italie ne comptaientque452membresen1867,ilsatteignaient1.211 àlamort efficacement et d’une manière surnaturelle à lagrâceduministère et lasourcedesafécondité. En effet, pourrons-nouscorrespondre notre sainte vocation; elle suppose lapremière comme son principe extérieur, c’est une bien belle mission, mais ce n’est qu’unepartie de Travailler à la sanctification des autres par l’exercice du ministère devons jamais nous méprendre et que nous ne devons jamais oublier. cette double qualité nous imposedesdevoirssurlesquelsne sommes prêtres,nousreligieux;saintes obligations.Nous rive paruneconduitetoujoursplusreligieuseàlapratique denos en mieux les vertus que Dieu exige de notre âme, afin qu’elle ar et plus approfondie, sur les devoirs de notre état, connaître de mieux cation, c’est-àdire méditer chaque jour d’une manière plus sérieuse devons travailler activement, généreusement à notrepropresanctifi de vueetappliquons-noustoutd’abordàlabiencomprendre.Nous pas perdons la ne Voilàabandonnées. vocation, plus notre les âmes saints, pourpouvoirtravailler efficacement à la sanctification des À quoisommes-nousappelés, mes bien chers Frères? À devenir Il est attentif aux missions en pleine expansion. Alors que les Oblats la Congrégationàlaquelleilsontlebonheurd’appartenir zélés à serendredignesdesoutenirlacauseDieuetl’honneur religieuses, etceuxquisepréparentàlalutten’enserontqueplus efforcerons den’êtrepastropau-dessousnosfrèresparlesvertus laquelle Dieu suscitedesibeauxdévouements, ensemble nous culée, ensemble nous aimerons toujours plus la famille au sein de sionnaires, nousremercierons ensemble Dieu etnotreMèreImma Oui, mes bien chers Pères et Frères, au récit que nous feront nos mis lui semblequ’ilpeutvousassurerlessentiraetappréciera. 13 . ­ ­ ­ ­ ­ à savoir que la vie contemplative est de soi supérieure à la vie active deux partiesquifonctionnent parallèlement avec undoublesoupçon, complètement; celles d’action et de contemplation qui ne disparaissent cependant pas jours; -lesexpressions«prêtres»et«religieux»semblent remplacer et parleministère, une vérité sur laquelle on insistebeaucoup de nos dans atteinte sanctification la de rien dit ne on mais l’apostolat, de vice avec joie dans sacellule pour vivre en religieux parfait et contribuer au travailévangélique, l’ double naturedel’Oblat. De cette vocation l’Oblat estlasainteté, c’est lecentrequ’ilnefautjamaisperdre devue. de vocation vraie La oblate. mission la de réussite la de efficace plus la garantie la est radicalement vécue religieuse vie Une religieuse. vie laires, et quiconstitue sa plusgrandepréoccupation, est sansdoutela au longdesdeuxcentsansdenotrehistoire. mais laissant laporteouverte g qu’Eu dilemme Un contemplation. et action entre séparation certaine esprit d’origine. la Règle que la Congrégation pourra àla fois sedévelopper et garder son par exprimée fidélité cette par C’est régularité. la de et stabilité la de signe le comme apparaît Règle la ligne, cette Dans ‘contemplative’. du pèreFabreetsonorientation spirituelle vont danslesensdelavie semble êtreeffectivement un obstacle.Ilestcertainquelepenchant ministère et quelacontemplation est enquelque sorte menacée par l’exercice du è ne avait résolu Le thème que le P. Fabre développe, en particulier dans sescircu Dans latradition oblate nous avonssouventconnule danger d’une Dans lestextes,cette division entreviereligieuse et vieapostolique Trois pointsressortentdecetexte: profond delanécessiténotrepropresanctification? des âmes, sinousn’avonsdéjàuneintelligence claire, un sentiment L a

15 r . è gle

comme - oncontinued’insistersurladivisiondenosviesen à à sa manière, en faisant en lui-même cette synthèse cette lui-même en faisant en manière, sa lasainteté surgit, danslavisiondupère Fabre,la

expression « Oblat deMarie,digne ce nom,retourne Apôtre infatigable durant le temps consacré à desdérivesquin’ontpasmanqué tout

privil - notrevieintérieure est auser é gi ée

de

la

vie 14

religieuse

­ ­ ­

Oblatio l 25 l Historia Oblatio l 26 l Historia ingrédients pour former un fervent religieux. voit y l’obstacle leplusdangereuxpourvivreparfaitementlaviereligieuse. il car circulaires, ses dans général Supérieur le par stigmatisé gieux. Le danger de l’activisme, aujourd’hui comme hier, est souvent devoir premier leur oublient zèle, avec d’apostolat œuvres avec force.Ilcraintquebeaucoupd’Oblats,toutensedédiantaux tion quienestlecaractèredistinctif » possibilités ������������������������������������������������selon ses tout aulongdesonsupériorat : point qu’ilreviendraàplusieursreprisesetavecinsistance surcethème il estsouventcritique souple etcapabled’écoute et decompassion pessimiste etombrageux.Ilest,bienaucontraire, personnellement très général delacongrégation. pense á soi, á sa maison, á sa province, et cela au détriment de l’esprit local, l’égoïsme provincial, nous ne le rencontrons que trop souvent, on ailleurs et quifait la force d’uninstitut. L’égoïsme personnel, l’égoïsme trouve l’on que corps de l’esprit nous chez pas a n’y il congrégation, pour lesautress’affaibli, et delaviennent tous lesdangers.«Comme de chassepersonnelle’,l’action dessupérieursestamoindrie, l’intérêt membres, chacun pense etaccomplit son apostolat comme une ‘réserve négatifs. Lacommunautén’étantpasconcernéeparlesactivités deses les œuvres d’apostolat, l’action individualiste, peut engendrer des fruits l’activisme, un autre danger non moinsgrave est l’individualisme. Dans fidélité convenable. La Règle doit avoir toujours la premier place, La Règlen’estpasaimée et parlamême n’est pasobservéeavec la munauté religieux peu soucieux de leur perfection dans l’intérieur de la com ouvriers pleinsdezèlepour les âmes,dansleministère,maisdes N’est-ce pas tropsouvent la Règle qui est sacrifiée une entre conflit a y œuvre il à faire et la Règle à observer, quand a quoi donne-t-il la préférence jours, les tous de pratique la Dans Le problème de l’activisme semble être vraiment important, à tel Il nefautcependantpaspenserquelepèreFabreavaitunesprit Cellule, silence et solitude semblent être pour le père Fabre les Surtout au début de songénéralat, le père Fabre insiste sur ce point 18 . à����������������������������������������������� . maintenir danssacommunauté la viedeperfec » 17 16 . même si, danssesécrits, À c ôté ? Onaainsi des de la tentation de : être reli être : ? ­ ­ ­ doivent tendreetsetourner. général. de et C’est vers ce centre que touset chacun des membres de la Congrégation père de enseignement son de et réflexion sa de centre considération qu’il réserve l’institut est sans aucun doute l’amour pour la Règle, la place et la gues apostoliques, lecalme et leclimat idéal pour sereposer, étudier, laires. C’est dans la communauté que l’Oblat retrouve, après les fati communauté L’unité etl’efficacitéapostolique endépendent. maintenir la viereligieusedelafamille remplie de ferveuretvitalité. les lire, les aimer et les mettre en pratique, c’est là le plus sûr moyen de instant. tout et accompagner les doit sincère et fidèle pratique la dont membres grégation, elles sont le centre autour duquel tourne toute la vie de ses plaçables d’unreligieuxdignedecenom. Pour leP. Fabre,lelieudevieetd’observance des Il lesappelle le ‘sacr ferveur desesmembresetlaprospéritéœuvres. que dansnosSaintesRègles se trouvent la viedeCongrégation, la délibérations. Vousleurs surpris pas serez n’en été la préoccupation constante des Membre du Chapitre dans toutes Le maintienSaintesRègles,leurfidèleobservation, tellea denos La Règlen’apasseulementunefonctionconstitutive pour laCon tout cequinousestconfié grâce è elle nous pouvonsêtre fidèles a notrevocation et accomplir nous formonsune famille religieuse, par elle nous sommes religieux, sainte règlesquenousexistons,parelle que nousvivons,parelle que Elles constituent l’existence même de notre famille. C’est parnos Qu’est-ce que pour nousles Saintes Règles, chers pères et frères ? irrem corollaires les sont parfaite observance Amour,vénération, L’aspect caractéristique de la vie religieuse qu’il promeut dans l’oubli, lanégligenceetl’infidélité religieux ensuite travail extérieur ou la satisfaction personnelle d’abord, lesdevoirdu pour ungrand nombre, elle n’occupe que une place secondaire, le ; voilà���������������������������������������������������

unautre thème qui revient souvent dans sescircu : cette place secondaire n’amène que trop souvent é dépôt’ à 20 ce qu’on peut surement affirmer être le être affirmer surement peut qu’on ce . dont ilseconsidèrelegardien. Il faut 19 . : vous n’ignorez pas n’ignorez vous : 21 Règles est la ­ ­ ­ ­

Oblatio l 27 l Historia Oblatio l 28 l Historia énergique ». voir delarappelerauxmembresleurscommunautés constitue savocation. prier, partager fraternellement ettendre puisse enaffaiblir l’observancestricteet,parlà,l’impact de laCongré la dispersion delafamille aux quatre coins dumonde, il craint que l’on l’élément unificateur de la vie des communautés. En outre, considérant comme Règle la de conception sa confirment scolasticat, au et seille d’Eug���������������������������������������������������������������� le manquedeconsidérationlaRèglevie. s’épanouir Fabre argumente sur lesmauxquiempêchent à la vie religieuse de L’expérience acquise par le P. Fabre durant sa formation à l’école s’éclipse misérablement cette régularité dont on ne sent plus le prix, et peu à peu la religion difficile à garder ;iltardedepartirnouveau,sesoustraire cellule la pesante, commune vie la pénible, et ennuyeux rentre, fois absence prolongedelamaisonenrendleséjour, quandonestune pour la Congrégation les effets consolant qu’il devrait produire. Une diminue, et un ministère excessif ne produit ni pour les âmes, ni l’esprit de foi et de recueillement baisse, la piété disparait, la science trop, à l’extérieur, aussiil arrive que les santés s’usentrapidement, temps qu’on doit leur consacrer. Nospèrestravaillent trop, beaucoup les accepter toutes, et pour refuser au repos, a la prière, à l’étude, le Parce quelesdemandesdetravail abondent, cenepasuneraisonpour père le fin, très d’humour sens un et extrême lucidité une Avec qui pèsesureux suffisamment pas pénétrés de cette graveobligation et de cette lourde responsabilité sont ne locaux supérieurs les tous que croyons vance delaRègle,etquandill’observelui-même avec soin.Ornous vents, quand le supérieur veille comme il doit le faire, à l’obser fer sont frères les et pères les régulière, bien est communauté Une Les supérieursdescommunautés en sontlesgardiensetontlede è��������������������������������������������������������������� ne etdanssalonguefonction deformateurauséminaire de Mar : l’activisme, l’individualisme, la faiblesse des supérieurs et 22 . L a 23 R . è gle

lien

d à ’ cette perfection religieuse qui unit é « d’une manière ­ ­ ­ ­ ­ teur infatigable. modéra le et l’accompagnateur fut il dont Famille Sainte la de Sœurs dans unrecueil de conférences spirituelles et deretraites données aux même observance de la Règle. Il est intéressant de retrouver ces idées Oblats lesensprofonddel’observanceetlesconséquencescette spirituelle. santé sa et gation Voilàaux rappeler de cesse ne il pourquoi et donnesonefficacité excellence o lité et delamondialité. La communauté, avons-nous dit,estlelieu par important comme élément transcendant les cultures particulières et les unifiant est dans laquelle la Règlerègneensouveraine etfaitdetouslesesprits Oh ! qu’elleestbelle, qu’elleestagréable a Dieu,laCommunauté qui vousontprécédésdansla Congrégation testament d’un Père et la ligne de conduite de toutes les saintes âmes l’enfreindre en quoiquecesoit ;souvenez-vousavez là le Communauté. Respectez-la, observez-la, et gardez-vousbiende l’avis detous,laRègle est letrésorplusprécieux de la vie de de Voilapourquoi, l’Independence. de et propre désordre, volonté la le d fruits discorde, la désunion, la éclater bientôt verriez vous une CommunautéoulaRèglen’exercerait Dans plusson empire, Dans uneCongrégation qui s’internationalise, ce rappeldelaRègle entente etlacharité si misères petites naturelles à ses la pauvre humanité, pour et y faire régner l’union, la jalousie bonne la cœurs nos de bannit qui enfin l’égard des supérieursqu’àl’égard de la Communauté. C’est elle seulement ce qu’il faut faire, mais comment il faut penser, tant a pour tendre à laperfection de notreétat, car elle nous enseigne non sentiment, une seuleaction, une seulemanière de penseretd’agir, seul qu’un a n’y il laquelle de l’accomplissement pour Règle la sera volontés les cœurs, les esprits, les entre différence de pas a n’y l’harmonie de laCommunauté dans divergences ces fondre de moyen le sera quel Or, paisible. et caractère férentes elles-mêmes par l’origine, la condition,letempérament, le dif et pays, divers des venue personnes des Communauté, même dans la vie encommun. Il n’estpasrare derencontrer, dansune La Règle, en effet, est le lien de l’unité dont on ne peut se passer ; c’estunprincipeprécurseurdanslesensdel’intercultura ù ; l’une est d’une nature vive et ardente, l’autre est lente laRègleexprimesaforcecoagulante entre lesmembres 24 à . toutengagementpastoraletapostolique. ? CeseralaRègle,devantlaquelle il 25 . ; ce ; ­ ­ ­

Oblatio l 29 l Historia Oblatio l 30 l Historia religieuse quiluisontsubordonnés. personnelle de chaque Oblat que dans tous les autres aspects de la vie néral, quiconsidèrelaRèglecomme l’élément essentiel, tant danslavie des missionnaires OblatsdeMarieImmaculée. pastorale la de d’uniformisation et d’unification élément comme servir usages etlescoutumesdes origines.Cedirectoire doit enmême temps pour lesmissionnaireset l’instrument nécessairepourmaintenir les le craint que l’esprit originel de lacongrégation en souffre. Il fait publier g Père du l’influence étrangères, discussions capitulaires. qui sontacceptées demanière extraordinaire et nonsansdegrandes de la tradition oblate (retraites, exercices) prédications occasionnelles (carême) tion du personnel est dueauchangement des conditions sociopolitiques et àl’augmenta cela p naires. temps limité. « Nous sommesmissionnaires et il faut rester mission tanées forme deministère������������������������������������������������ Canada, est aussiunministère propre La mission avait lefondateur lancées avec beaucoup de succès en Provence que deministère formes aux fidèle demeurer doit la viecommunautairesapensée,Congrégation et apostolique.Dans stricte de la Règle comme un élément essentiel pour la bonne marche de « Nous avons déjà vu Nous Ce concept de ‘trésor’ révèle pleinement l’idée du Supérieur gé dans lesmembresetlecorpstoutentier circule qui divine sève la c’est œuvres, des trésor le c’est gations, La Règleestletrésordel’âme religieuse une seulevolonté cœur,volontés seul les un toutes cœurs de les tous de esprit, seul un Directoire des Missions »,conçu comme une sortederèglement endant trente ans, on assiste àunenouvelle tendance pastorale qui même si l’on peut » L 28 a R Tout aulongdesonministère comme Supérieur g ad gentes è gle

comme : prêcher des missions seul est considéréecomme« exceptionnelles���������� 26 . quisuitàpartirde1844,datel’ouverturedu

à quelpoint garantie s’y adonner pour une raison grave et pour un pour et grave raison une pour adonner s’y À cela il faut ajouter que dans les missions énéral est

de leP. Fabreconsidèrel’observance

; l lechoixdeministères différents ’ efficacit à la Congrégation ; c’estletrésordesCongré ; la question des paroisses

beaucoup plus faible et il ; la 27 . préférence donnée aux : la mission populaire. é

de

la M ission ; toute autre »�������� , momen énéral, et ­ ­ ­ ­ ­ loppement, àdépasserlesdangers multiplesquelasuccessionduFonda rité delaRègleilchercheà conduire laCongrégation,alorsenpleindéve l’auto sur S’appuyant religieuse. famille la de précieux trésor le comme humble soumission la et fidèle tous déploya pratique la inculquer il en pour Règle, efforts ses cette de observateur minutieux et fidèle même Joseph Fabre nourrissait à l’égard des Règles de la Congrégation. Lui- pour suffisants souvent aucontraire doit-il en freiner l’excès de zèle et dedévouement missionnaires du point de vuel’action apostolique, mais bien plus ses d’encourager obligé rarement voit se Il efficace. soit missionnaire religieuse fervente.C’estlaconditionpourquele travail pastoralet en tousuneexacte observance delaRègleetassurerpourtousunevie un espritdecorpsdanslafamille oblate du pèreFabre.Elles deviennent l’instrument privilégié pour maintenir lisme. garder laCongrégationdesdérivesdedispersionetl’individua paration des missionnaires sont pour lui les points forts aptes à sauve Je crois que les textes que nous avons cités dans ce bref article sont Je croisquelestextesnousavonscitésdanscebref articlesont On comprend pré adéquate une et Rome avec unité apostolique, corps du Unité comme unvéritabletrésor malheur pourlafamilledevonsregarder de lapertecequenous ne s’altèrent et ne disparaissent peu àpeu.Ceserait un bien grand d’être nouslesconnaissentencore,maisilestàcraindre qu’elles vaillé avec lui et après lui dans leministère. Ces traditions plusieurs nous lesdevonsànotrevénéréPèreettouspèresquionttra doivent être complètes par des usageset des traditions. Ces usages prudentes nepeuventprévoirlesdétailsquiseprésententetelles si sages, si Règles ce Mais tout. pour et tout en conformer y nous suivre ennouslivrant à ce ministère si important indiquentdevons Saints Règlesnouslesprescriptionsque Nos des l’œuvre qui estlafinpremièreetprincipale Missions denotreCongrégation. dans surtout et œuvres, nos dans indispensable ment L’unité d’esprit etd’action, si nécessaire en tout,estparticulière évoquer dèslorsl’importance des sinombreuses , en guise de conclusion, les sentiments que père , enguisedeconclusion,lessentimentsquepère 29 . C onclusion ; elles doivent servir àsoutenir ; nousdevons circulaires ­ ­ ­ ­ ­ ­ ­ ­

Oblatio l 31 l Historia Oblatio l 32 l Historia Louis Soulier),leCardinal sur lesfrontièresdelamission. déployée toute croissance en famille une continents, quatre dans sents physique précaire. condition d’une et difficile situation d’une dépit en fermeté, et gation spiritualité que sansnuldoute,lepèreFabreasucultiver avec abné son patrimoinecharismatique. observance intégraleservira perspective, lerappelinsistantduGénéraldelavaleurRègleetson gères auraientpuserévélerfatalepourl’unitédelafamille.Danscette communication entrelecentredelaCongrégationetlesmissionsétran L’éloignement de charisme. difficulté du la pratique et la dans différente teur auraitpucauser :ladispersiondesesmembresouuneorientation tous lesmembresdelaCongrégation » de laRèglequeleSupérieurgénéral inculqua, avec tantdesuccès,à n’apparaissent unefoisdepluscebonespritetcette parfaite observance teté nedoutepasque,dansl’élection du nouveauSupérieurgénéral, évoquera defaçontrèsexplicite��������������������������������������� À À������������������������������������������������������������� parler, etlavictoireestassurée, puisquelavertudeDieuestaveclui qu’a n’a il plutôt ou victoires, des remporteras Règle, la de vertu en l’homme delaRègle,quiagitparselon choix… L’homme obéissant,nousditleSaintEsprit,c’est-àdire c’est par elle quel’âmereçoitdesgrâcesincessantes, grâces de c’est parellequeDieunousparletouslesjoursetmillefoisjour ; Règle estla ;instrumentdegrâceDieuàl’égardnotreâme vie sepurifie,sanctifieetacquiertunmériteextraordinaire…La contre touteslestentations ;c’estl’instrumentbéniaveclequelnotre au Seigneur…LaSainteRègleestl’armepuissanteparexcellence La SainteRègleestuntrésorinappréciablepourl’âmeconsacrée sa de essentiel élément L’observance un devient Règle la de fidèle l’occasiondel’élection du nouveau Supérieurg samort,laCongrégation comptera environ 1.200 membres pré Rampolla, Secrétaire d’État de SaSainteté, à maintenir unie la famille et à sauvegarder à maintenirunielafamilleetsauvegarder lesouvenirdupèreFabre :«SaSain 31 . [email protected] Bruno Favero, omi énéral (le père Sénégal 30 . ­ ­ ­ ­ 30 (1892),p.396. O.M.I rieurs Généraux »I,Paris,1887. 15 (1877),p.570. 21 (1962),p.97-120. existence (1961), p.309. raux » I,p.288. rales OMI,Rome,Sectio Administrationis Generalis,ms.,p.14-15. 6 mai1887 néraux » I,p.141. Rome, AÉRO, 1996,p.13. rieurs Généraux »I. 1 (1862),p.13. 31 30 29 28 27 26 25 24 23 22 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 ., Bar

Y. Y. Rapport duSupérieurGénéralauChapitre GénéraltenuàRomedu25avrilau [E. « Missions delaCongrégationdes MissionnairesOblatsdeMarieImmaculée « Missions delaCongrégationdesMissionnairesOblatsMarieImmaculée « Missions delaCongrégationdesMissionnairesOblatsMarieImmaculée Circulaire 26, 2 avril 1847, « R. Circulaire 10, 10 décembre 1861, p. 2, « Instruction pourretraites annuelles Rapport duSupérieurGénéralau Chapitre Général… Ibidem Ibidem J. Ibidem Ibidem Ibidem Rapport duSupérieurGénéral…1887 Circulaire 42,29juin1887, Circulaire 23,17février, Circulaire 12,29avril1862, Circulaire 13,21novembre1863, Ibidem Ibidem B Ibidem Circulaire 15, 19 mars 1865, « 1865, mars 19 15, Circulaire T. T. Rapport duSupérieurGénéralauChapitre Général… Circulaire 11, 21 mars 1862, p. 2-3, « 2-3, p. 1862, mars 21 11, Circulaire F.K. , Paris,s.d.,III,p.10-11. eaudoin F B O B , -leDuc, 1902,p.4142(« Noticesnécrologiques B abre eaudoin Ibidem oudens rtolan affie N , p.76. , p.74. , p.75. , p.47. . . . . emek , Instruction pourretraites annuelles , et A. L’élu duchapitre , p.45. , , , Lecentenaire del’élection du T.R.P. Fabre , Les OblatsdeMarieImmaculée durant le premier siècle de leur L’élu duchapitre de1861etlajoiedesOblats Action etcontemplation R ey ] Le T.R.P. Fabre, supérieur général de la congrégation des Ibidem , p.113. Ibidem Ibidem Circulaires Administratives des Supérieurs Géné Circulaires Gé Supérieurs des Administratives , p.237. Ibidem , II,Paris,1887,p.29-30. , p.345-346. , p.81. , p.45. , « Dictionnaire des valeursoblats », Circulaires Administratives des Supé des Administratives Circulaires Circulaires Administratives des Supé , p.95. , Rome,1917,p.74-75. »

VII, p.521-522). 1867

, 1867 « Etudes Oblates , « EtudesOblates» . , Archives Géné Archives , » 20 » » » ­ ­ ­ ­ ­

Oblatio l 33 l Historia Oblatio l 34 l Historia second SuperiorGeneral. S toute laCongrégationenassurantlesstructures, maisaussi,l’espritdecorps. santé faibleetungrandnombre d’épreuves vécues,ilsaitconduire aularge “ la communionetencouragecommunicationsurtouslesfronts. Ilfaitpublier famille’, et radicale des Règles qu’il considère comme le ‘sacr Fabre inculque, durant ses trente ans de généralat, une observance profonde de véritableéclatementlaCongrégationquivoitsonnombre tripler, leP. aux sources ducharismegrâceàsesCirculairesfidèle administratives. Dansunmoment et unie famille la laCongréga maintenir su de a il vie 1892, à la 1861 de Général tion. dans influence grande une exercé a Fabre Joseph deuxième Supérieurg R fortaleciendo sus estructuras,sinotambiénsu “espíritu decuerpo”. muchas pruebas,supoconducir alaCongregación ensuconjuntonosólo lazos conlosmisioneros máslejanos. A pesardesudelicadasalud ysus desde todoslosfrentes. Hizoquesepublicara apostólica. Creía profundamente en la comunión y animaba la comunicación sagrado”, el“tesoro defamilia”,unelementounidadyfecundidad profunda y radical de las Reglas, a las que consideraba como el “depósito treinta añosalfrente delaCongregación, elP. Fabre inculcóunaobservancia verdadera expansión de la Congregación, que se multiplicó por tres en sus de momento un En carisma. del fuentes las a fiel y unida familia la a tener entre 1861y1892,atravésdesusCirculares Administrativas, supo man Congregación. General la Superior de vida la en influencia ejerciógran una segundo SuperiorGeneral. R Congregation atlarge byassuringitsstructures butalsoits«espritdecorps». missions. Despitepoorhealthandmanyhardships, heneverthelessleadsthe asks thatthereview «Mission»bepublishedtomaintainlinkswiththefar-away He deeplybelievesincommunionandfosterscommunicationonallfronts. He a «sacred trust», a «family treasure», a source of unity and apostolic fecundity. Fabre instillsaprofound andradicalobservanceoftheRulesthatheconsiders multiplied threefold duringhisthirtyyearsassuperior, during whichFather the sources ofthecharism. A timeofconsiderable expansion,theCongregation through his administrative circulars, he kept the family united and faithful to 1892, to from 1861 Congregation. General the of life the on greatinfluence a Missionsˮ ummary ésumé esumen –LessaintesR – Las Santas Reglas: el “depósito sagrado”, según el P. José Fabre, l’ – The HolyRules«aSacred Trust» accordingtoFatherJosephFabre, élément d’unitéetdeféconditéapostolique.Ilcroit profondément à pourmaintenirlesliensavecmissionnaires auloin.Malgréune énéral ègles

The first successor of the Founder, Father Fabre had PrimersucesordelFundador, elP. JoséFabre . Lepremier successeurduFondateur, lepère

: le«

dépôt sacré “Mission”

», selonpère é dépôt’, le ‘trésor de é dépôt’, le ‘trésor de para mantener los paramantenerlos Joseph Fabre, - - T description of EugenedeMazenod’s efforts toobtainpapalapproval significant that this first portion of the documents included above all the is It “Missions”). as quoted (further Immaculée” Marie de Oblats aires Mission des Congrégation la de “Missions review the in letter eral’s Gen Superior the following published were 1871/1872of winter the opments ofhisreligiousfamily devel early the of account the the with together Founder the of biography of composition the at aimed works preliminary the of beginning the announced he which in Congregation, whole the to letter a wrote Eugene, his successorandsecondsuperiorgeneral, Fr. JosephFabre, of death the after years directly. 11 it influence to ceased Mazenod de Eugene of presence living the once zeal missionary Oblate the animate that yourfilialexpectationbefinallysatisfied our Father left us. Ask the good Lord that these wishes come true and when moment the at herself found she which in point the reach tion have accomplished for the good of souls and to make the Congrega they what and Fathers first our of story the brothers our to known make to we are impatient less no us; for glorious so and complished ment when we will be able to make universally known this life so ac mo happy the see to strength our all with wish we and completed; works these see to are, you as just Weimpatient, Congregation. are phy ofourbeloved Founder and the history of the beginnings of our biogra a write to used be will family.They our to precious ments archives. In the middle of this work we have discovered some docu our of review a with ourselves occupy to able were we winter Last Some of the “precious documents” discovered in the archives during THE CONSTITUTIONS AND RULESINDAILY LIFE become more conscious of the sources which would constantly would which sources the of conscious more become tions oftheCongregation after 1861resultedfromtheneedto tradi and history the in interest Oblate of development rapid he BETWEEN 1862 AND 1912 P aweł 1 . Hestated: Z aj ą c , omi 2 . ­ ­ ­ ­ ­

­ ­ ­ ­

Oblatio l 35 l Historia Oblatio l 36 l Historia does not attempt to tell the complete story of the “daily life” of the Ob Oblate tradition and charism, I focusonthispublishedsource.Itsnature the of knowledge the promoting in “Missions” periodical the of tance impor the Given death. Founder’s the after Congregation the of unity the two generations of Oblates who were responsible for preserving the monies related tothe place of the Constitutions and Rulesinthelife of In the following pages I would like to propose an overview of the testi Oblate many generations, placing the Rule at the centre of their religious observance. of identity the shaped it and story; that in providential of the Oblate Constitutions and Rules in 1826 Grouard and Petitot, underlined this moment of transition significantly. Fathers River, Mackenzie the and North far Canadian the of sionaries mis famous two the of him with together and community celebrating maturity plain to from thestageofchildhood and sometimes troublesome adolescence of the year 1876 marked in the history of the Congregation the passage derlined the importance of this anniversary: in his opinion February 17 family” “his with day memorable this celebrate to wanted who Guibert, polite Paris was honoured by the presence of cardinal 17 archbishop Joseph Hyp February On Rules. and Constitutions Oblate obser detailed vance oftheteachingsRulemustbeunderstoodinthiscontext. and scrupulous on below quoted texts the of authors in various directories, provincial, formation etc. The insistence of the found usually are nowadays which regulations precise very contained and detailed more much were Rules and Constitution the of editions former edition. The current their from article following the in to ferred re Rules and Constitutions the of structure different the mind in keep in alloftheprovincesandmissions. visualise the Oblate to ideal which was proposed us as a model to allow the readers 1912 and 1862 between “Missions” in published articles and notes many But research. archival an require would that – rule late The year 1876 marked the 50 the marked 1876 year The to worthy is it but much explained be to have not does it Certainly 4 . The local superior, Fr. Hermite, welcoming the cardinal, un cardinal, the welcoming Fr.Hermite, superior, local The . 5 . The presence of the first Oblate-cardinal with the with Oblate-cardinal first the of presence The . T radition th anniversary of the approval of the of approval the of anniversary 3 . There was something was There . th h cmuiy in community the th ­ ­ ­ ­ ­ ­ ­ ­

spired the pope to approve the Rule and thus in some way God himself in who God was It himself. God of work the Oblates be to the it consider should that and all by respected and cherished be should it that fidelity. emphasized with He it observe to everyone exhorted and Rule and Rules Constitutions its of and Congregation the of approval papal the of joy de Mazenod extraordinarily in order to share with the Congregation the Eugene by gathered was chapter That 1826. of Chapter General the of acts the of reprint the with account this completed have and festivities the on report extensive an published have “Missions” of editors The 1826 wasdescribed inthemostreverent way: February of event the of commemoration recent the and “holy”, called the papal approval of the Oblate Constitutions and Rules. The Rule was was precisely the above described celebration of the 50 establishment, new the of news the after right mentioned event, major Paris in Montmartre of shrine the at community its lish Congregation could notrefuseademand of cardinal Guibert to estab the foundations, new accept to not chapter last the of prescription the Despite was! it – events of company a time this – company good what 1873. since events major Again, some underlined report his in General tions: Grandin, Clut, Bonjean, Durieu, Rey, Rambert, Lacombe etc. genera future for become would they important how of idea smallest the had they if or tradition Oblate the shaping in role fundamental their of conscious were they time that at whether out find to interesting be would it and themselves; for speak participants the of names The ter. chap last the since years six the of achievements the and Congregation which had gathered in Autun. It was an occasion to Rules” review the life holy of the our to “according Chapter, General thirteenth their held the OblateRule“theworkofasaint” expressed by the superior of the local Oratorian community, who called in Tours reportedanappraisaloftheOblateConstitutions andRules siasm for the Rule blessed by the pope in 1826. In 1878 the missionaries other members of the French clergy also sharing with them their enthu 50 Providence divine of gift direct a was and inspired heavenly was it Rule, the in human nothing was There it. appropriated th anniversary of that glorious moment the Oblates were proud to see Three years after the celebrations of the 50 6 . During the Chapter the Founder presented the approved 8 . th anniversary, the Oblates 7 . Celebrating the th anniversary of 11 . The second . The 10 Fr. 9 ­ ­ ­ ­ ­ ,

Oblatio l 37 l Historia Oblatio l 38 l Historia er conventional, but if one would opt for a literal interpretation of these Canadian vicariate at that stage of development of the communication Canadian vicariate atthatstageofdevelopment ofthecommunication the country evangelizing at efforts his recall to occasion excellent an also was which ordination episcopal his of anniversary the celebrating also was the SuperiorGeneral’s representative,Fr. Soullier. In1884Fr. Grandin canonical visit to the Vicariate of Saint-Albert, which was effectuated by the editorspublishedhislettertoMons.Grandinon occasionofthe holiness and the importance of the Rule at least once more, when in 1884 dition –werejoinedtogetherinonediscourseofthe Superior General. and Rules and the growing interest in and the research on the Oblate tra Constitutions the of centrality the courage, missionary a – time that of life Oblate of aspects symbolic three shortly.the published Thus be to completed biography of the Founder, written by Fr. Rambert newly a was generosity.It apostolic and zeal religious its develop and maintain to order in instrument another yet with provided was directed past six years. The generation of the Oblates to whom those words were stitutions and Rules,Fr. Generalannounced the thirdmajor eventofthe is and the description of the 50 to theRuledependedfutureofwholeCongregation! faithfulness the Moreover, on prescriptions. its fulfill and it love Rule, the meditate always should religious Oblate An endeavors. Oblate all its members. At the same time it was an assurance of the fruitfulness of sanctify to able family” the of “treasure the was It document. “holy” a only not was Founder.Rule the The of death the after years few a just identity,spiritual Oblate offerinto could insights they some statements Fr. Fabre was able to speak to the readers of “Missions” about the the about “Missions” of readers the to speak to able was Fabre Fr. After mentioning the foundation of Sacré Cœur community in Par The wording of the just quoted discourse could be considered rath perpetuity ofourSocietyandfruitfulnessitsministry love and observe these holy Rules as much as possible! There lies the of its members and for the prosperity of his works. May we meditate, forever among us as the treasure of the Family, for the sanctification benefactor. We have asked God that those blessed Rules would dwell on bestowed our small Congregation through HisHoliness LeoXII,oureternal grace great this for Lord the thanked have we lings, fee same the with and thought one in day,united together,that On 14 . It may be useful to recall that a canonical visit to the northern northern the to visit canonical a that recall to useful be may It . th anniversary of the approval of the Con 12 . 13 , expected ­ ­ ­ ­ ­ will be happy to fulfill the holy Constitution and Rules which should be be should which Rules and Constitution holy the fulfill to happy be will “YouFabre: Fr. of words the In Rule. holy the faithfully more observe vocation andtoloveitallthemore missionary the better understand to renewal: spiritual of moment a such sionaries. The SuperiorGeneral inhisletterpointedoutexpectedfruitsof mis of community Oblate the to retreat a Fr.preached visit had Soullier representative who did not hesitate to fulfill his mandate. As a part of the his of courage the also but missionaries the of zeal every-day the only challenge bothtothevisitorandvisited. Thus Fr. Generalpraisednot real a presented and standards contemporary the below far was facilities of theRulewith themeticulousnessofa novice in 1864 stated that Fr. Tempier was happy to fulfill all the prescriptions the Founder. The witnesses of the retreat of the superiors held in Autun in the observance of the Rule and remained so long after the death of everything” in regularity and Rules the of observance the on insist time same the at but zealous; be to all encourage to cease not “Do Aix: to back way his on already 1826, May in time third the for advice Tempiersimilar Rules” the of observance the in exactitude your and Eugene commanded from Rome: “All of you [should] double your zeal uncertainties concerning the affair of the papal approval of the Rule, Institute” the of spirit the to faithful more and Rule the of observance the in accurate and perfect “more become to Oblates inspire should trials that and would, prosperity eventual an than fruit more bear could humiliations that said he undergoing, was gregation Con the which trials the about 1825 in Speaking Rule. the of servance legacy. It is well known that Eugene de Mazenod had insisted on the ob the editors of “Missions” wanted to deepen the Oblate knowledge of his but thegeographicaldistancesbetweenrapidlyexpandingmissions. diversity theological and cultural a yet not was unity such to challenge the of unity Congregation. Inthesecondhalfof19 the preserving for tool fundamental the as presented was will” same the and one have spirit, one and heart one have and life spiritual same the family,live same the and one form less neverthe can we distances, enormous by separated that, know and think the light and the happiness of your life. What a consolation to all of us to Fr. General was often referring to the example of the Founder; and 19 . Fr. Tempier was himself the first example of exactitude of example first the himself Fr.Tempierwas . 15 . Consequently: to love more and and more love to Consequently: . th century the most important important most the century 20 . 17 . Inthe middle of 18 16 . HesenttoFr. . Thus theRule ­ ­ ­ ­

Oblatio l 39 l Historia Oblatio l 40 l Historia et a etuisi: h Fudr opsn te ue a deeply immersed in was the light of God, Rule completely possessed by the the Spirit of Our composing Founder the enthusiastic: was ment perfection” religious our of code “a Rule the ( life” his of achievement important most “the Rule the on work the God”, by enlightened islator,supernaturally Baffie Fr. 1908, in pronounced a discourse in Rome which he called in Eugene de Mazenod “a Founder Leg the of heart the of relics the to quite often. When theOblates inaugurated a special chapel dedicated Constitution andRulesreturnedinOblatehomiliesdiscourses preached by the Oblates in parishes the provincial confessed that one that confessed provincial the parishes in Oblates the by preached achievements of his community in England ert Cooke published in “Missions” the report on the pastoral works and the authorsuseasolemnlanguage, fullofveneration. In 1863Fr. Rob Constitutions and Rules in the context of daily duties and pastoral work, 19 the of decades last the of sions” “Mis in Whenever Rule. the to faithfulness their to thanks sionaries mis the of generations future by perpetuated and corroborated enced, even morededicationtotheworksofyoursanctifying vocation! rules, holy your to fidelity more even is needed is what onwards point this From model. a was he which of virtues same the cultivate should you and you Founder.penetrate the spirit of Youhis life let the should become one of them if you will reproduce or rather continue in your life come good soldiers of Jesus Christ. And he explained further: “You be will to answer: an gave Fr.Baffie events? miraculous a such to Oblate modifications slight only with ties, consequently accepted after a thorough scrutiny by the Roman authori and view, of point canonical and ascetic an from perfect were which tary notions of canon law, and yet composed the Constitution and Rules not an expert canonist, at St. Sulpice he had acquired only the rudimen was Eugene truth: factual the to testimony the but person, humble a of does not recognize anything of his own in it, it was not just a statement Lord. When Eugene later said that the Rule was God’s work and that he The ideal transmitted within the Oblate tradition was to be experi be to was tradition Oblate the within transmitted ideal The The divineinspiration of theFoundercomposingtext D aily 22 th

. What should be the answer of an of answer the be should What . century there is a reference to the to reference a is there century life l’acte capital de sa vie 24 . Speaking about missions 21 . Fr.. Baffie’s pronounce 23 ), and ­ ­ ­ ­ ­ ­ ­ ­ ­ despite themostextremeconditionsoflifeinremotecom in the middle of various missionary activities. The Oblates boasted that sentence: “weallhavetheconsolationtofulfilourHolyRules” one in summarized were Kerney Bro. and Fr.Seguin Fr.Grollier, like Red River in Canada. All the different activities of famous missionaries of Mons.Grandinandlearnaboutthedevelopment of themissions the same year the Oblates across the world were able to read the Journal In missionaries. the of sanctification proper the concerning Rule the of prescriptions the are salutary” and “wise how occasions such on feels 1908: of sermon mentioned above the in stated had Baffie Fr. as Rules, and Constitutions of book the open to had missionary the it learn to order In Oblates. the by followed be to method missionary fundamental one just fact in was There poor. the especially people, evangelized the on influence any have to were missionaries the if necessary was openness available space only the religious the with shared once at dence for rooms themselves. In many such outposts the separate visitors entering the Oblate resi have to Oblates the allow not did station sionary of silence and study remained a utopia wherever the poverty of the mis regularity.of degree high a such rule attain The to missionaries the ing great regularity” among those dear Oblates. Everything is done in great silence and with happy more be cannot “I confessed: Lecomte Fr.superior. the as Isidore Clut Mons. with community, the in present Oblates 7 were There in the far Canadian North, described by Fr. Lecomte in a letter of 1876. of care their spiritual needs took and Congregation, the of houses other in like common, in pray would missionaries the voyages, long from returning example munities, theirreligiousliferemainedregular The regularity which the Rule demanded was especially necessary would the apostles say formed in his school? Open the preface of preface the Open school? his in formed say apostles the would ... to these poor, what would Father de Mazenod say? Or rather what Deum verumet quemmisistiJesumChristum that from the Gospel: degeneres quissitChristus. of your future teachings: basis the all line, single one in there, read will you Rules, holy our 28 . The every-day reality however was not always help 27 . Such was the life at the Mission of Providence, of Mission the at life the was Such . Haec estvita aeterna, ut cognoscantte solum Summopere refert, urget docere christianos What for?FatherdeMazenod learned 26 30 . Whenever possible,for . 25 29 . . This ­ ­ ­ ­

Oblatio l 41 l Historia Oblatio l 42 l Historia beloved Rules” those of observance the before surrender should there all contrary the cies of the ministry, to occupations and every kind of relation, while on those holy Rules, is that too often they become sacrificed to the exigen about speaking regret, we “What precepts: its of disrespect habitual or voluntary a never but Rules, holy the of infringements some said, he Rules: the in expressed ideas the to faithfulness with ideas individualistic ing oppos in lies growth of way only The life. regular and holy through developed, further be to need which values precious many charism its enough” practiced nor meditated read, not are Rules holy Our circumstances. the of exigencies the to easily them better, to fulfil them with greater fidelity, not to sacrifice them too know to is point “The superiors: the of statements authoritative the in for again simply in the Holy Rules, in the decisions of the Chapters and looked be to was remedy the and situation; worrying this to reaction a communities the within apparent becoming also were consequences negative its of some and culture contemporary of pressures the felt Oblates deteriorating. The somehow life, religious of quality the to given be to had attention an but exaggerated, be to not 1873 of Chapter General the opened he as issues delicate some about spoke Oblates inthelastdecadesof19 the among Rule the to faithfulness the of quality the of critique the to references many too not are there Thus it. promote to meant was and into the real situation of every Oblate community. It presented and ideal official periodical of the whole Congregation, could not offer an insight At the Chapter of 1879, Fr. Fabre was less alarming. There were, There alarming. less was Fr.Fabre 1879, of Chapter the At do notpray could penetrate into our lives if we are not vigilant enough and if we ourselves from the negative influences which surround us and which supernatural and thus the most efficacious. We need itinordertofree most the contains, it what in authority its is most the need we What Rule. the in expressed will the and thoughts the with one every and each of will singular and thoughts the oppose to (…) is question the Despite these solemn statements the review “Missions”, being an being “Missions”, review the statements solemn these Despite 31 . The concern for the internal situation of the Oblate family was family Oblate the of situation internal the for concern The . 34 35 . . th century. Nevertheless Fr. Fabre Fr. Nevertheless century. 33 . The Congregation carries in 32 . Fr. Fabreexpected ­ ­ erty and obedience. The remedy was to bring back the missionaries to missionaries the back bring to was remedy The obedience. and erty in such contexts were losing the virtues of silence, regularity, even pov community.a within life regular a live to Oblates trained The religious un an wanted development of the habits in of the diocesan priest rather than of resulted a was isolation The regularity. religious of expense the at developing thus was close work rather Pastoral another. in one from if distance even alone, live to decided Oblates the work toral pas their of sake the for where especially case the was This Rule. the of application literal the of sacrifices required sometimes mission the death of an Oblate. There were special celebrations in commemoration commemoration in celebrations special were There Oblate. an of death 39 by our holy Rules, with affection even when obedience will be difficult” been expected of the soldiers in an army, but “with affection, demanded obedience of the whole Congregation, not in the way which would have of the Chapter the first assistant promised the continuous support and the pronounced by Fr. Soullier and addressed to Fr. General towards the end years” six past the over regularly place took Rules holy our by prescribed visits [canonical] “the that fact the underlined General Superior the Congregation, the of life the in years six past the mon: “selon nos saintes Règles”. Speaking at the Chapter of 1879 about com was refrain the but diverse, very were subjects decisions. The and actions Oblate various the to witness a as “Missions” of recalled editors the often by were they Rules and Constitutions the in said was ally obser faithful vance ofourholyrules” and loving of and fervor apostolic and priestly the of renewal general a is expected be would what us to God’sbenevolence of proof new this in “and bishop, Oblate the wrote answer”, and needs the province of Kandy, namely the territory of Udupalata. “Every grace of portion small the enlargedthe Vicariateit had in Jaffnaincluding of ment of Mons.Bonjean after the Congregation bestowed on the Congregation in various occasions. Such was the com ative situations, but also as an answer to the many graces of Providence, to promoteareligiousrenewal the practiceofcommonlifeandtorestraintheieactivities in order . Obedience to the holy Rules was underlined also at the moment of the ihu epnig uh n h sbet r eetn wa actu what repeating or subject the on much expanding Without Faithfulness to the Rule was expected not only as a remedy to neg of exigencies The however. guard on be to had generation Every 37 . 36 . de 38

. In a short speech . In a short speech Propaganda Fide ­ ­ ­ ­ ­ ­ ­ ­

Oblatio l 43 l Historia Oblatio l 44 l Historia through the practice of the advice of the true ascetics” true the of advice the of practice the through imposed by the Rule, acquiring the virtues proper of their way of life and duties the of fulfilling faithful through missionaries good and religious true become to seriously worked “many fact In priesthood. the for tion prepara intellectual an and religious a twofold: was formation of goal exceptions authorized small some with piety, of exercises other and prayers of rhythm daily the for and teaching ecclesiastical of tent thing wasexpectedtohappen“accordingourholy Rules”. life, from the general house in Paris to the most remote mission, every Rules” holy our of prescriptions the to according “furnished were rooms the demanded regular,were retreats monthly the and penance of acts mon Rule the as the 20 of beginning the at even charism, Oblate the of part living a still was did it according “to the spirit and the letter of the Rule” – such an ideal Oblates The ago. years hundred some Revolution French the by away At Santa Maria in Vico two Oblates replaced the ancient monks, chased seminarians prepared themselves seriously to fulfill “our holy Rules” ( Rule” the of pire em “the decrees their with corroborate to purpose: one but had which chapters, general the like Congregation, the of authorities highest the general house” this regularity to those of our fathers and brothers who pass through our of example an offer to happy are we and fidelity with fulfilled is Rule the house the “In exemplary: particularly be to ambition an had Paris in house general the of community The aspect. practical every in ties holy Rules” had celebrated the mass remembering his predecessor, “according to our 28 ary of the Superior General. Fr. Auguste Lavillardière passed away on Janu and religiousformation.He wasindeedveryfondofhisscholastics: intellectual of years six those seriously very took many that underlined At the scholasticate in Liège the Rule formed the basis for the con the for basis the formed Rule the Liège in scholasticate the At communi and houses Oblate within observed be to was Rule The th th 46 century 1908 in Lyon. A year after the newly elected Superior General General Superior elected newly the Lyon.after in Ayear 1908 . Thus fromthe most spiritual to the most practical aspect of 45 . On the second floor of the house at Bethsiamits in Canada 40 . 41 44 . The same spectacle of regularity was to be offered by . In Freemantle mission of western of mission Freemantle In . com the Australia l’empire de la Règle ) 42 .

In Oblate scholasticates the 48 . The superior superior . The 47 . The . The 43 ­ ­ ­ ­ ­ ­ ­ . of aperfectreligious: neverleavebehindthesmallestadvice ofthecode expected attitude same the with it do to had they order.Still house the not to the Oblate Rule yet, but to the internal rules of the institution and submission perfect the to aspired apprentices young the Province man juniorate a or seminary minor the at already formation, Oblate of beginning very the from ed avoid be to had attitude an Such obedience. external mere and pocrisy hy of risk the always was there – life religious honest a of principles word, theOblatesasFounderwouldlikethemto be” mated by the Oblate spirit, “strongly attached to our Holy Rules, in one scholastics under their supervision hadtobecome true religious, ani to provide them with the personnel capable of the work of formation. The able be to condition: one under usually was it scholasticate new a provinces theOblateshadexpressedtheirproposals forestablishing Congregation in the preface to the holy Rules he himselfhadachievedandthenproposedtotheothermembersof to attain as much as the human condition hard permitted the noble ideal, which worked They us”. left has he which Rules holy the of copies living “the also but spirit, his by animated religious the only not ered discov have would he appeared, have would he community.If the in or of the scholasticate tried to imagine the Founder appearing suddenly To underline the perfect quality of religious life in Liège the superi critique oftheirdispositions? slightest the of front in plague a from like away runs and obedience submission to the orders of the superiors which results from internal im posing properjudgmentontheconsideration of duties,morefilial without everything, in oneself master to order in consciences the of direction firm and wise more a community, the of members the all among unity charitable better and self-renouncement more even desire could one Maybe seminary? zealous a or college good a from it distinguish and community religious a to proper are which phere and even this external quality of piety, distinction, seriousness, the interior ofthe house, findingamong our scholastics this atmos visiting edified more be should one Maybe reverence? external of taste for somepointsoftheRuleconcerning silence or thepractice better a and convictions enlightened more desire could we Maybe The obedience to the Rule was to be sincere and based on the true the on based and sincere be to was Rule the to obedience The 52 . At Saint Charles minor seminary of the Ger the of seminary minor Charles . Saint At 49

50 . When in other growing 51 . ­ ­ ­ ­ ­ ­ ­ ­

Oblatio l 45 l Historia Oblatio l 46 l Historia guarantee ofperseveranceinthefacemanyobstacles. a also but sanctification proper of way a behavior.only of not lied it In tion from the “outside”, but they should be first discussed and eventu and discussed first be should they but “outside”, the from tion Congrega the on imposed be not should Rule the to modifications any ter to the French provinces, published in “Missions”. He underlined that Chapter but directly to the Holy See, the Vicar General reacted in a let General the to not addressed be to was proposal the Because General. Superior the of office the concerning especially Rules the of revision the case of theinitiative born in France before 1906 andaimed at the Constitutions and Rules without following proper procedure. Such was Similarly scandalous to many Oblates where the attempts to modify the errors those repeating from refrain not would who those of attitude the against witness a as Rule the more once called “Missions” of tors the to teachings favorable condemned by the pope and the Holy Office. found In 1907 the edi be might who Oblates those against strongly 20 early of crisis ist by Oblate authors but never stronger than in the context of the modern reiterated often was pope the of teachings the to submission complete Church. universal Athe and Congregation whole the embrace to nings wakes meupthebell/getup,sucharehouserules” morning Isleepwell/warmlywrappedinmybedSuddenly the junioristsisagoodandhumorousexample:“Whenin daily routine,ofwhichthefollowingpoem,learnedbyheart This fidelitytotheRulebeganwithsmallestaspectsof The virtue of obedience had tomature from these humble begin final victoryoveralltheobstacles their future perseverance in their vocation: for obedience leads tothe of prerequisites necessary the also were they juniors our For days. loping a good and firm character of which there is so much talk these deve for conditions essential the rightly, though he were, munion, com frequent to piety,them and leads charity which brotherly with one’sto united fidelity duties, exact and obedience everything. This in us calling is voice whose himself, God for and conscience good ad oculumservientes hypocrites or slaves of obedience the like children, on forced be to But this obedience, according to the excellent Fr. Metzinger, was not th etr.Te eea Catr f 96 reacted 1906 of Chapter General The century. . It had to be spontaneous, joyous, practiced in practiced joyous, spontaneous, be to had It . 53 . 54 . ­ ­ 55 ­ ­ ­ ­ ­ ­ . vented themfrommeticulous observance oftheircodereligiouslife of theRule spirit the maintain to and harmony fraternal of spirit create to needed were compromises and concessions Some novices. and religious ture situation where under the same roof there lived the communities of ma the described had Nancy in house the of Superior Rule”. the of “spirit the to references some also were there Rules and Constitutions the of before proceedingwitharequestforapprovalofthe Vatican chapter, in united themselves, Oblates the by rejected or accepted ally gested that it resulted from the Founder’s idea of keeping the missionar sug He Brussels. of community Oblate the towards directed demands particular the underlined he Belgium of Province the in activities ary literal observance. When Fr. Perbaldescribed the pastoralandmission well as civilization Christ himself,andhisRule istheGospel,foundationofEuropean course underlined dis the factthattrue Founderofreligious life is Jesus official an in Augier Fr. government, the of laws discriminating When the FrenchOblates at the beginning of the 20 people, and in consequence the true Oblate missions no longer exist” same the to week one than more seldom only preach “Todaywe ued. discontin was tradition that and changed have customs the then Since Mazenod” de the Eugene missionaries preached true missions “in of accordance with our Rule”. spirit the “with country the in earlier years had admittedthattheOblatesfacedthischallenge. Having arrived70 Canada of provincial the 1910 in missionaries. Already as served they which in countries many of development social the with together es, Rule were to be raised as Oblate ministry underwent significant chang permitted work missionary of conditions the as much as Rule the practicing in will good openly an had Oblate every that nevertheless underlined but not every aspect of the Rule could be practiced in a missionary context, Rule holy the practice to travels, and work hard one’sdespite power,in all do to such cases was to be conscious of the need to be a regular religious and in important was What everyone. by and day every realized was tions – the superiors were conscious that not every point of the holy Constitu Beside the statements promoting the most scrupulousobservance 59 58 . Morequestionsconcerning the issue ofthe spirit of the 57 . The superior of the Vicariate of Colombo confessed that confessed Colombo of Vicariate the of superior The . . pre conditionswhich the livedin often missionaries The 61 . The spirit of the Rule was not to contradict its contradict to not was Rule the of spirit The . th century faced the faced century 56 . 60 ­ ­ ­ ­ ­ ­ ­ ­ ­ .

Oblatio l 47 l Historia ies for half a year involved in the active pastoral duties and another half of each year confined to their religious house, for personal renewal and the practice of a regular spiritual life. Such practice helped the Oblates to be better immersed in the spirit of their Rules, and more ready for subsequent spiritual combats. Their ministry was thus expected to call for more graces from above62. Faithfulness to the Rule demanded constant creativity and aban­ donment of routine. Such was the interpretation of the new foundations of the United States Province in Wisconsin, i.e. in Duck Creek and in Bailey’s Harbour, and the expected foundations in Nebraska. The ter­ ritory of the Oblate ministry was becoming larger, but the Fathers now had a chance to go beyond the confinement of their parochial duties to which the province in the past decades had shown more interest. The decision resulted from the desire to become more faithful to the holy Rules and the traditions of the Oblate family which demanded prefer­ ence for the most abandoned63. In order to facilitate the meditation on and the practice of the rule, the official Latin text of the Rule was translated in 1911 into German and in 1912 into French and English and distributed across the Congrega­ tion64. It was especially addressed to the Oblate brothers, together with the Superior General’s letter in which he encouraged them to embrace with more fidelity all the prescriptions of the Rule concerning brothers. A year earlier the editors of “Missions” published a brief of Pius X ap­ proving the Oblate Rule after recent amendments and revisions65. To be faithful to the Rule was an obligation for all who wanted to be called worthy of the name of Missionary Oblate of Mary Immaculate66. When Albert Pascal wanted to describe a model community of his vicariate he said that it is enough for everybody to follow the example of its supe­ rior in order to become the “perfect practitioners of the Rule”67. Some Oblates would carry with them the book of the Constitutions and Rules at all times68 and the best compliment an Oblate could expect from his brothers was to be called “man of the Rule”69.

It would be impossible to quote all the references to the Oblate Constitution and Rules, published in “Missions” for the edification of the members of the Oblate Congregation during the first 50 years af­ gave supernaturalbasistotheirendeavours. holy Rules, the Oblates overcame the temptations of individualism and one’sdesire foraperfect regular lifeofareligious. Through obedience to the prove to important nonetheless was it context, missionary a in forsaken be to had prescriptions detailed its sometimes when Rule, the If theOblatesunderlined the importance of life according to thespiritof realisation. practical its verify to helped Rule the of prescriptions crete the centre of Oblate formation at all stages of religious life. The con at stood Rule holy the to faithfulness of theme the that clear be should it statements conventional many Despite Founder. the of death the ter (1906), p.223,230-231. and strict obedience to theRule. regularity religious of idea the to refers below quotation The bilities. responsi and beauty its life, religious Oblate concerning meditation From the 1906 issue of “Missions” here is a fragment of a longer a of fragment a is here “Missions” of issue 1906 the From joyeuse nouvelle; vous aurez, dans quelques jours, pour vous prê vous pour jours, quelques dans aurez, vous nouvelle; joyeuse en quelstermes? Lepasteur aditàsesfidèles: Je vousannonceune Notre venueaétéannoncée,peut-êtredepuisdessemaines:mais gieux-apôtre. prêtres et fidèles s’attendent à recevoir la grâce de posséder unReli plus strictementobservance,puisque,dansles paroisses, tenus àson sionnaires nesontpasdispensesdecette loi; ils sont,aucontraire, mis Les d’ordre. c’est-à-dire, règle, de hommes des paraître et être reçu ladénomination caractéristique de Réguliers. Ils doivent donc 3. Larégularité. Depuis lestemps lesplusanciens,religieux ont savoir, leursavoir membres, leurs bons exemples, leur régularité, leur activité, leur conquiert l’estime, qu’elle la forcemême, par lavertudeses mission des sujets, plus elle est prospère. Pourquoi? Parce qu’elle Plus une congrégation a la réputation d’être exigeante dans l’ad suffit; touteautre lettredecréanceseraitsuperflue. Congrégation est avantageusement connue, cette recommandation thie etàlavénérationdesfidèles, notrequalitédereligieux.Si sympa la à titre premier notre comme avant, en mis a il Notons-le, cher laparoledeDieu,unsaint -faire. (…) A ppendix Religieux Un devoir de famille . ,

“Missions” 44 “Missions” ­ ­ ­ ­ ­ ­ ­

Oblatio l 49 l Historia Oblatio l 50 l Historia sainteté etuneécoledesavoir. (...) il estsiredouté des ennemis de l’Église, parce qu’il estuneécole de 4. Savoir. L’état religieux est élevé sihaut dans l’estime des peuples, fatalement ledéfautdesavoir. entraîne régularité de défaut Ce fait? pas l’avoir ne pour excusable on; sans doute, mais unillogisme qu’il était facile de prévenir. Est-on communauté découronnée de sonauréole. C’est unillogisme, dira-t de tous lesautres », remarquent ils malignement. Et voilà toute une à uneconclusionplusgénérale et plusdésastreuse.« Parlui,jugez l’infirmité humaine est sigrande,quebeaucoupd’espritsarrivent mais perfection; la de voie la dans marche, ne qu’il plus traîne, se si aisément la pratique? Ceux qui le voient ont le droit de conclure qu’il abandonnerait-il en cœur, son de milieu au inscrite est Dieu de vait, comme le saint roi David, se rendre le témoignage que la loi met de supposer qu’il ne l’est pas davantage, à l’intérieur. S’il pou Qui n’est pas homme de règle, à l’extérieur de la communauté, per il suffit d’enconnaîtreleprincipe:naturalisme. Les émancipationsnonjustifiéesonttoujoursdesrésultatsfâcheux; la volontédeDieumanifestéepardirectionRègle. sionnaire, procèdent d’un principe très élevé: l’accomplissement de l’évidence que lesexercices du Religieux, comme l’action du mis a qu’on parce divin, plus sacré, plus respectable, plus paraît faisons et comme missionnaires. Tout cequenousdisonset tout ce quenous de force;parlui,nousparaissonsplusqualifiés et comme religieux Le culte de la régularité nous donne beaucoup de lustre et beaucoup d’un lingotd’or? tout si elle était épaisse, les fidèles soupçonneraient-ils l’existence siste souslespoussièresquilavoilent. Mais souscette couche, sur confrères nousconnaissent,etilssaventquel’ordenotrevertusub périeusement au dehors de la communauté qu’à l’intérieur. Nos Cela dût-il étonner, j’ajouterai que laRègle nous étreint plus im laquelle ils’octroiedecopieusesdispenses. peuple que la fausse largeur d’esprit et de conscience en vertu de de sarègle;riennelerabaisseplusdansl’estime du clergé etdu Dès lors,riennefaitplusd’honneuràunmissionnaire que l’amour [email protected] Paweł Zając, Poland ­ ­ ­ ­ ­ ­ omi faits, et nous appelons de tous nos vœux l’heureux moment où il nous sera donné de donné sera nous il où moment l’heureux vœux nos tous de appelons nous et faits, cements delaCongrégation.Ilnoustardeautantqu’àvousquecesouvragessoient écrire laviedenotrebien-aimé Père etfondateur, etpourfairel’histoiredescommen de parcourirdesdocuments précieux pournotrechèrefamille. Ils seront utiliséspour dépouillement de nos archives. En faisant ce travail, il nous a été donné de découvrir et well. as footnotes the in version and original the in longer reprinted be will The quotations important PZ. more mine, are original French the of translations All “Missions”. as quoted Further 149-152. p. (1872), 11Immaculée” Marie de Oblats des Congrégation la garantiede perpétuité denotreSociétéet laféconditédenotreministère”. des prospérité la pour là C’est Règles! saintes ces méditer,observer l’envi et et à aimer Puissions-nous œuvres. membres des sanctification la pour Famille, la de trésor le avons demandé à DieuquecesRègles bénies demeurent toujours parminous,comme notre petite Congrégation par SaSainteté Léon XII,notreimmortel bienfaiteur. Nous même sentiment, nous avonsremercié le Seigneurdecette grande grâce accordée à et sapuissanced’unemanièresiadmirable.” bonté sa manifeste il où et visiteurs pieux de tant déjà attire Jésus de Cœur Sacré le où accepté. Nous sommes,àMontmartre, lesfondateursetgardiens decepèlerinage, et faite avec tant d’affection de la partdecevénéré Prince del’Église. Nousavons Chapitre [1879] Léon XIIviendedonnerànotreinstitutetnosrèglesconstitutions (...)”. notre fondateur, à l’occasion de l’approbation solennelle que notre saint-père le pape indiqué extraordinairement par le T. R.P. Général Charles-JosephEugène de Mazenod, été ayant Immaculée Marie Viergetrès-sainte la de Oblats Missionnaires des société dem Père Charles-Joseph-Eugène de Mazenod durantsonséjouràRome (1825-1826) Mazenod... (1825-1826) under the title: puissent seréaliseretquevotreattentefilialereçoiveenfinsatisfaction”. elle en était au moment où notre Père nous quitta. Demandez qu’ils au bon Dieu que ce ces vœux et Pères premiers nos furent accomplirent pour lebien des âmes, et pourfaire arriver la Congrégation aupointoù que ce Frères nos à connaître faire de moins pas tarde nous ne il nous; pour glorieuse si et pleine si vie cette tous à connaître faire , p.334-473. 12 11 10 9 8 7 6 5 4 3 2 1

Retraite delamaisonParisetfêtedu17février What was published was the set of de Mazenod’sde of Fr.set to the letters was published was What Tempier,united “Missions” 17(1879),p.280. Maison deTours, Janvier1878 Ibidem Ibidem Ibidem J. Fabre, J. Fabre à tous les membres de la Congrégation “Nous ne pouvions pas, nous ne devions pas décliner une offre si honorable si offre une décliner pas devions ne nous pas, pouvions ne “Nous Ibidem Ibidem , p.103. , p.99-100. , p. 149-150. “Nous avons pu pendant l’hiver dernier nous occuper du occuper nous dernier l’hiver pendant pu avons “Nous 149-150. p. , . “Ce jour-là, tous ensemble, unis dans une même pensée et dans un dans et pensée même une dans unis ensemble, tous jour-là, “Ce . , p.102-108.«Cejourd’hui10juillet 1826, lechapitre général dela Voyage à RomeduRévérendissime Père Charles-Joseph-Eugène de , “Missions”17(1879),p.307. Rapport dutrèsRévérend Père SupérieurGénéral auxMembres du , ibidem p 1332 a wl as well as 153-332, p. , , “Missions”16(1878),p.278. Ibidem , p.315. , “Missions” 14 (1876), p. 98. , 6.05.1872, “Missions de la de “Missions 6.05.1872, , Journal duRévérendissime , ibi - ­

Oblatio l 51 l Historia Oblatio l 52 l Historia BERT, qui a mis tout son cœur à cette œuvre si importante, si délicate et si et délicate difficile.» si importante, si œuvre cette à cœur son tout mis a BERT,qui R.P. RAM du filial dévouement au et zèle au grâce achevée, est désirs, nos chacun la penséeet lavolonté de laRègle. L’autorité, dans cequ’elle a deplussurnatu Règles nesontniassezlues, méditées,niassezobservées”. de nepaslesfairecédertropfacilement àdesexigences de circonstance. Nos saintes tances?” L’oubli desoietlesvertusreligieusesnelaissent -ils pasàdésirerdansbiendecircons 11 (1873),p.259-274. Christum gile : degeneres quissit Christus. le canevasdevotreenseignement futur: tout ligne, seule une dans lirez, y vous Règles; saintes nos de préface la Ouvrez école? popello pour s’ylivrer”.“Missions”17(1879),p.438. que le silence, l’étude sont bien difficiles et qu’il faut une grande dose de bonne volonté (1864), p.366. “Missions” 2(1863),p.289-323. sanctifiante vocation!” notre de œuvres aux dévouement de plus encore règles, saintes vos à fidélité de plus esprit, tant vous cultivez les vertusdontil vous offre le modèle. Désormais donc,encore son de pénétrez vous vous tant sienne, la de prolongation une plutôt ou reproduction, verbal duChapitre de1826] mission of cardinals was reprinted in the same issue of “Missions”, p. 298-301 [ 34 33 32 31 30 29 28 27 26 25 24 23 22 21 20 19 18 17 16 15 14 13 Haec estvitaaeterna,utcognoscanttesolumDeumverumetquem misistiJesum , que dira le Père de Mazenod, o plutôt, que diront les apôtres formés à son à formés apôtres les diront que plutôt, o Mazenod, de Père le dira que , As one of the Oblates commented: “Avec ce système on comprendra facilement V. GrandintoJ.Fabre,12.06.1869,“Missions”9(1870),p.178. Missions delaRivière-Rouge. Journal deMonseigneurGrandin J. Fabre, Lecomte toBoisramé,14.11.1876, “Missions”15(1877),p.332. Ibidem, p.220. Discours duRévérend Père Baffie Retraite desSupérieurs E. deMazenodtoH. Tempier, 30.05.1826, E. deMazenodtoH. Tempier, 22.12.1825, E. deMazenodtoH. Tempier, 26.11.1825, “Missions”10(1872), p.172-173. Ibidem Ibidem J. Fabreto V. Grandin,15.10.1883, “Missions”22(1884),p.278-280. R. Ibidem “ Ibidem Ibidem Discours du Révérend Père Baffie Père Révérend du Discours Ibidem “Il est sûr que nous avons besoin de fortifier parmi nous l’esprit religieux. l’esprit nous parmi fortifier de besoin avons nous que sûr est “Il Ibidem ”. La Vie de notre vénéré fondateur, objet de tous nos vœux et de tous de et vœux nos tous de objet fondateur, vénéré notre de VieLa C Ibidem ooke . , p.280. . The detailed account of the changes included in the text by the com the by text the in included changes the of account detailed The . , p. 266-267. “Il s’agit (…) d’opposer aux pensées et aux volontés de volontés aux et pensées aux d’opposer (…) s’agit “Il 266-267. p. , , p. 297. “Vous le deviendrez, à la condition de faire de votre vie une vie votre de faire de condition la à deviendrez, “Vousle 297. p. , . “Il s’agit de mieux les connaître, de les observer plus fidèlement, et fidèlement, plus observer les de connaître, les mieux de s’agit “Il . , p.266. Rapport duSupérieurGénéral aux membres duChapitre , . Rapport du P. Cooke, Provincial, sur les travaux de l’année 1862 . Pourquoi ? Le Père de Mazenod l’avait appris de l’Evan , “Missions”3(1864),p.294-295. , “Missions”46(1908),p.296. Summopere refert, urget docere christianos , op. cit., p. 293. “(...) et à ce petit people, petit ce à et “(...) 293. p. cit., op. , ibidem ibidem , p.326. , p.201. , “Missions” 3 , “Missions” Procès- ­ ­ ­ ­ ­ , Chapitre [1879] 298 l’observation decesRèglesbien-aimées”. tions et aux relations que l’on peut avoir, alors qu’au contraire tout cela devrait céder à Règles, c’est qu’on fassetropsouventcéder à desexigences de ministère, auxoccupa Chapitre [1879] si nousneveillonsetprions”. aux funestes influences qui nous entourent au dehors, et qui peuvent pénétrer au-dedans rel et par là même de plus efficace, c’est ce dont nous avons besoin pour nous soustraire rieure etfuitcommelapestemoindre critiquedeleursordres inté l’obéissance entraine qui supérieurs des dispositions aux soumission filiale plus une devoir, du souveraine considération la par fléchir sans tout en gouverner se pour membres delacommunauté, une formation plus éclairée et plusfermedelaconscience une pluslarge mesurederenoncement à soi-mêmedefusioncharitable entre tousles distingue d’un boncollège ou d’unséminaire fervent? Peut-être pourrait-on souhaiter distinction, simple, de gravité sérieuse qui convient à une communauté religieuse et la maison, detrouvercheznosscolastiquescetair, cecachetmêmeextérieurdepiété, extérieur recueillement du goût plusprononcé pour quelques observances de la Règle: sur le silence, la pratique (1912), p.11. régularité”. saient, et avec raison, qu’ilsdevaient donnereux-mêmes l’exemple de la plus parfaite des décretsdontlebutétaitdeconsoliderl’empirelaRègle,lescapitulants pen nos Frèresquipassentparnotremaisongénérale”. nous sommes heureux d’offrir le spectacle de cette régularité à ceux de nos Pèreset de Chapitre [1879] (1909), p.115. 52 51 50 49 48 47 46 45 44 43 42 41 40 39 38 37 36 35 Ibidem Maison deSaint-Charles Province desEtats-Unis Ibidem Ibidem “Missions” 17(1879),p. Ch. Cox, Rapport surlaMaisondeSantaMariaàVico Ibidem “Missions” 17(1879),p. J. Service pour lerepos del’âmeduT.R.P. Auguste Lavillardière Chapitre généralde1904 Ceylan. Cessionde Territoire au Vicariat de Jaffna J. J. J. Fabre, Ch. Thévenon, C F F abre abre ollin , p. 13-14. “Peut-être pourrait-on désirer une conviction plus éclairée, un , p.14. , p.13. . , , , op.cit.,p. , , , op. cit op. cit Rapport dutrèsRévérend Père SupérieurGénéralauxMembres du Vicariat d’AustralieOccidentale Rapport du très Révérend Père Supérieur Général aux Membres du Rapport du très Révérend Père Supérieur Général aux Membres du Rapport surleVicariat deCeylan ., p.313. ., p. 321-322. “Ce que nous regrettons par rapport à ces saintes ces à rapport par regrettons nous que “Ce 321-322. p. ., Rapport surla Maison de Liège. 10.07.1911 ? Peut-être serait-on plus édifié encore, en pénétrant dans la dans pénétrant en encore, édifié plus serait-on Peut-être ?

317. “Dans la maison, la Règle est fidèlement observe, et observe, fidèlement est Règle la maison, la “Dans 317. ,

, “Missions”50(1912),p.157. 260. 294. “Missions” 43(1905),p.78. ,

“Missions” 42 (1904), p. 383. “Venusédicter 383. pour p. (1904), 42 “Missions” , “Missions”44(1906),p.8. , “Missions”47(1909),p.74. , “Missions”49(1911), p.151. , “Missions” 19 (1881), p. (1881), 19 “Missions” , ? ” , “Missions” 50 “Missions” , , “Missions” 47 “Missions” ,

­ ­ ­

Oblatio l 53 l Historia Oblatio l 54 l Historia Debout! C’estlalerèglement!” je sommeille / Entremesdrapsbienchaudement / Soudainlacloche meréveille: / les obstacles”. leur persévérance dans leur vocation: car l’obéissance mène à la victoire finale sur tous junioristes legagede fermeté decaractèrejours,etpournos dont onparletantdenos quente, était, pensait-il avec raison, unecondition essentielle de cette bonté et de cette unie àlacharité fraternelle et àlapiété, qu’il leurfaisait puiser danslacommunion fré devoir, au exacte fidélité cette obéissance, cette Or, tout. en appelle nous voix la dont oculum servientes chez nos enfants non pas forcée, comme l’obéissance des esclaves ou des hypocrites (1895), p.283. 33 “Missions” Immaculée”. Marie de d’Oblat devoirs mes rappeler me pour comme du moinstoujoursavecmoilelivre denossaintesrègles,quejebaisetouslesjours, Campeau wrote from the mission Qu’Apelle in Vicariate of Saint Boniface: “J’emporte pratiquée”. Ibidem,p.314. et aimée comprise, heure, cette à comme toujours, soit Règle sainte le Saskatchewan, la Vicariatle de dans que, c’est faire: à vœu qu’un n’ai vigueur.Je en Règle la trouvé j’ai – toutes visitées ai les je et – visitées j’ai que Vicariatmon de Missions les dans of Basutoland,ibidem,p.441. was expressed in the report of the Vicariate of Kimberley, ibidem, p. 436, or the mission important means which would help to preserve the unity and the apos Constitutions andRulesin1826. ThustheOblatesinsistedontwoequally in the review “Missions” was Eugene’s account of the approval of the Founder.the of death creased sourcesthe first after published the of One S ummary 69 68 67 66 65 64 63 62 61 60 59 58 57 56 55 54 53 A. Dontenwill,19.03.1912,“Missions”50(1912),p.450. A. Perbal, A. Pascal, A. Pascal, op. cit., p. cit., op. Pascal, A. Cf. “Missions”47(1909),p.52. Bref dePieXapprouvant nossaintesRègles “Missions” 49(1911), p.369 ;“Missions”50(1912),359. Première Province desEtats-Unis Déclaration duR.P. Augier autribunal J.M. Dozois, G. Simonin, “Missions” 44(1906),p.337. Un décret duSaint-Office Cf. the example of Fr. Laclau-Pussacq, “Missions” 45 (1907), p. 404. And Fr.404. And p. (1907), 45 “Missions” Fr.Laclau-Pussacq, of example the Cf. Ibidem P. Belle, Maison deSaint-Charles – Interest inthe history and tradition ofthe Congregation in , p. 157. “Mais cette obéissance, l’excellent Père Metzinger la voulait la Metzinger Père l’excellent obéissance, cette “Mais 157. p. , Vicariat deColombo , mais spontanée, joyeuse, pratiquée par conscience et pour Dieu seul, Maison deBruxelles Vicariat deSaskatchewan Maison deNancy Canada. RapportsurlaProvince

311. He added: Aussi bien, et je me plais à le proclamer,le à plais me je et added: 311.bien, He Aussi , “Missions”45(1907),p.286. “isos 4 (91, . 2. Lrqe e matin le “Lorsque 328. p. (1911), 49 “Missions” , , “Missions”17(1879),p. , “Missions” 43 (1905), p. 393. The same idea same The 393. p. (1905), 43 “Missions” , , “Missions”48(1910),p.406. , “Missions”46(1908),p.99-100. , “Missions”43(1905),p. , “Missions”41(1903),p.124. , “Missions”49(1911), p.1-4. , “Missions”48(1910),p.8.

232.

313-314. - - ad ­ l’unité et le zèle apostolique au sein des communautés pendant plusieurs l’unité etlezèleapostoliqueauseindescommunautéspendantplusieurs disposition deuxmoyenségalementimportantspourlesaideràpréserver tion desConstitutionsetRèglesen1826. Ainsi, lesOblatseurent-ils àleur publiée danslarevue��������������������������������������������������� cessé degrandiraprèslamortduFondateur. L’une despremières sources et 1912. R sionary endeavor. understood asanecessaryprerequisite for thefruitfulness of anymis ideal whichwaspromoted throughout theCongregation andwhichwas between 1862and1912.SuchanoutlinepermitsustodescribetheOblate this faithfulness,aspresented occasionallyinthepagesof“Missions” daily life.Thisarticlecontains an overview and analysisof examples of the historicalsources ofOblateidentityandbeingfaithfultotheRulein tolic zealwithinthecommunitiesfordecadesafter1861:beingcloseto para quetodoesfuerzomisionero dierafruto. movido entodalaCongregación yentendidocomoelrequisito necesario entre 1862y1912.Este esquema permitedescribirelideal Oblato, pro de esta fidelidad, según fueron presentados en las páginas de “Missions” El artículo contiene una visión global y unanálisis de variosejemplos históricas de la identidad Oblata, y ser fieles a las Reglas en el día a día. durante décadas,despuésde1861:mantenersecerca delasfuentes ayudarían apreservar launidadyelceloapostólicoenlascomunidades los Oblatosseñalabandosherramientasigualmente importantes que la aprobación delasConstituciones y Reglas en1826.Deestaforma, publicadas enlarevistafue elrelato “Missions” quehizoEugeniode incrementó traslamuertedelFundador. Unadelasprimerasfuentes y 1912. R comme laconditionpréalableàtouteentreprise missionnaire décrire l’idéaloblatquiaétépromu danslaCongrégationetreconnu pages de« Missions fidélité cette de exemples vie quotidienne.L’article offre unpanoramaetuneanalysedequelques sources historiques de l’identité oblate et être fidèles à la Règle dans leur dizaines d’annéesàpartirde1861,savoir: Demeurer proches des ésumé esumen – L’intérêt enversl’histoire etlatraditiondeCongrégationn’ont Elinterésenlahistoriaytradición de lasCongregación se – Les Constitutions et Règles dans la vie quotidienne entre 1862 Les ConstitutionsetRèglesdanslaviequotidienneentre1862 Las Constituciones y Reglas en la vida cotidiana entre 1862 » « ������������������������������������������������ entre 1862et1912.Unetelleébauchepermetde Missions » futlerécitparEugènedel’approba telle que présentée occasionnellement dans les les dans occasionnellement présentée que telle

fructueuse. - - -

Oblatio l 55 l Historia

T his hurtasheopenedhearttofather. revealed he and interference her to reacted Eugene Paris. in stay might AN ENRICHING WOUND BORNEBY ST. EUGENE/2 * The not share this with anybody because they might take the wrong view am glad that I have been able to express myself. I feel well. Please do I but space much too up taken has It issue. this on much too written want to be with you so that I can be totally happy. I realize that I have merely I am. I that all with soul, my all with heart, my all with can, I as much as is which you love I as much as them love I too. me for have brothers your that and me for have you that love the covered Nevertheless, Iadmit, she lovesmeasmuchcan.Ihavedis children. her with has daughter her that deficiencies the all for up makes she and son own her were I though as me loves grandmother discover my mother’s real feeling of tender affection toward me: my I nature. by her on laid duty the fulfil but does she so doing in and much very me loves mother my that doubt cannot I point. that on a son such as the one she would have me to be. But she can rest easy her find out for herself the difference between a son such as I am and letting of pleasure the resisting no been have would there pretence a only were conduct good my if that sure be can She overboard. them throw to able be to ever me for based solidly too are on act I ciples prin the that God thank might mother My me? of expected is more so. Truly, she makes me lose patience when I hear her cry wolf. What do to forced am I rather or me? it Yes,say to imprudence the have I appreciate to how know not does mother my that conceivable it Is She could never leave him alone. She was afraid that her son her that afraid was She alone. him leave never could She him. control to tried she and woman anxious very a was mother His problems. other some discover to us allows Paris to trip he first partofthis article waspublishedin T he G

iuseppe hurt

appears M ammana

once Oblatio ,

omi again , 2012/3p.355 -374 * ­ ­

Oblatio l 57 l Historia Oblatio l 58 l Historia his mother.. damage. He again wrote to his father in words ofexaggerated praise of the undo to tried he impetuosity, and spontaneity same the with fore, there and strongly too himself expressed had he that realised Oblates of thinking. differentways very two were theirs that obvious also is It control’. her not given to discernment and she wanted was her she son to framework’, be her completely under in ‘locked person a was she mother: his ing Once hehadreadhisfather’s complaints, the futureFounder concern Eugene’s matters by several analysis clarifies This father less wiseandprudentthanyourself… enlightened, less son a of case the in dangers its without been have not would which action of course a out maps she horse, every fit to Making of this principle (if you will excuse the expression) a saddle is a proverb which says that ‘children should be kept under control’. the have case, better.the for act to There you inspiring and you impelling effectof your in would, mind their lose people other make could what that realize not does She another. and man young one the particular case. She is unable to estimate the differences between you say, she does not know how to go from the general hypothesis to it. As of advantage take would you that fears she virtues and merits your all of convinced being of Instead much. too you praising my of approve not does mother your that know I tenderly. equally and reserved and more suspicious. Both of us love you equally vibrantly My love is more open and more obvious. Your mother’s love is more personality.way,own our to according you loves us of one each but ther and your mother with all your heart and we love you in the same be part of that exception. They know you perfectly. You love your fa to deserve uncles your and father your that believe I exception? any permit not say you what Does you? knows nobody that say to you for possible it later.Is it explained not had you if furious been have would fair.I nor praiseworthy neither was them of one least at that find I because expressions your praise to hasty too was I believe I The replyhereceivedfromhisfatherwas: intensity ofmyreactiononthespurmoment. the of because well too myself explained not have I feelings. my of 2 1 ­ ­ ­ and thatofhismother.father his of family the between animosity greater created have may complicate the possibility of his parents coming together: the financial the together: coming parents his of possibility the complicate which problems two the of appearance the have we again, once Also the separationofhisparents andthefearofbeingcastasideonceagain. mechanism of self blame. In doing so he ‘revealed’ his real problem: worse luckforhim,isthemostobstinateJansenistinChristen dom. gulf that divides our religious views, for you know that my dear uncle, his attachment to me to accord him my friendship notwithstanding the mine. Without adoubthedeservesitandIhadtohavestrongproofof earned has who man only the is he that knows she and cousin her in trust her place to came she know.how I You understand woman will perfect most the is mother my word, a In herself. forgets sometimes children, her mother, her her husband and all adores her family; she unfortunately she heart perfect a with is she as Endowed intended. she than more says often very she and language her measuring from her prevents imagination, her of hold takes that idea some in up is caught she when times, at which frankness extreme an for except her to impute can one fault single a not is there virtue, every of possessed ked spirit got hold of my pen. My mother is an adorable person, being wic some that believe to tempted am I me. for has woman excellent could I How for a single instant have failed complaints.to recognize the love which that exaggerated much and ill-founded those in at not but it quite escapes me, and this does not surprise me as my heart was for some explanation of what I was drawn to say in a fit of ill-humour myself within search I confusion. and shame with me fills mother my by expressed reproaches trivial some to regard with Paris from you to What you say in reply to the emotional and ill-considered letter I wrote words his that that feared he but fault, his not was problem The degree ofthehurtthatisfelt. bla be could meworthy.they The degree of the anger felt towards one’s that self shows the admitted be to not is it because self one’s to reverts them towards felt anger The … (herself). himself blame to tends subject the that follows it then people, bad be would they that unthinkable is it since but mother and father the are hurt matic trau generate to agents first the hurt; with connected is Self-blame ne gi Egn ws xgeaig n riig i defense his raising and exaggerating was Eugene again Once 3 4 ­ ­ ­

Oblatio l 59 l Historia Oblatio l 60 l Historia in every wall, there is an opening which permits us to peep into his hurt. as mechanism, defense every in mother.However, his to close very is who Roze-Joannis uncle his by played role the and involved problems get togetherwithhiswifeagain. express himself: ‘to be happy’, he says, ‘I need to have you with me. Without doubt, Eugene chooses the path toliberation; he isable to liberation. to way the on is person that feelings, own her or his lise own mother is unable to size me up? When a person is able to verba my that conceivable it Is me? knows nobody that asks, he possible, it Is complaint. his verbalise and articulate to able is he years; many so for heart his in repressed was what verbalize to ability his of ses glimp some with us provides Eugene hand, other the On existence. human for vital so is which domain this in success achieve to him of his time. Without doubt it was his friends and relatives who helped that Eugene was able to become a beacon of hope for the abandoned area this in was It pain. and life to meaning give to ability the and person needsinordertoberesilient are love,friendship, self-esteem, of pain can crash. It is important to remember that the elements a waves those which against rock firm the be to eventually and fering suf their in others with united be to and hurt own his soothe to lity This nuance of Eugene’s personality shows us his resilience, his abi why he wished to devote himself to the poorest is and most abandoned. That comfort. them offer could he that and loss experience they that hurt, are others that realize to needed He hurt. own his healing pain in his heart. Such an experience as this may have been a way of each occasion heexperienced the death of another friend andhefelt on reminded is he which of loss major a was That mother’. ‘second significant losses he suffered. Such, the for instance was the death of of his framework the within life Eugene’s studied have we far So The father loved his son but surely he realized that he would never to thankhimforhavinggivenusthebestofsons. having given you a tender-hearted father and a kind mother, we have for Lord the thank to have you if Therefore also. me towards lings fee intense have you that it, confirmed have you and know, also I mother. your towards feelings your energy and honesty such with describe you where passage that for tears sweet shed to about am I His fatherwastoanswerhisletteronJune24,1806: 5 ­ ­ ­ ­ ­ is thepartoflettergiven here: two pages). He then speaks of the debts and debtors of his father which and theproblemsthathave arisenbecauseoftheinheritance (more than the illness anddeath of MadamLa Poire, the consequences ofherdeath of tells then He it. with connected activities the and ministry prison of the silenceareexpressionsofsamepainand insecurity and loquaciousness The silence. complete is which opposite, the haps who have family problems, either the same phenomenon occurs or per anxiety andrevealshisdesiretosaysomethingmore. word by word. It is a very wordy letter but it is also like an X-ray of his on father January his 19, 1807. It to is a letter write which it is to worthwhile to read was attentively, he which letter longer a in expressed is more thanhehadexpressedinwriting. to be reunited with his father. It is obvious that deep inside he felt much desire his about sentence one written scarcely had He point…” this on much too little a dwelt have I that realize I complete. be can happiness feelings at the end of the letter: “All I need is to be with you so that my deeper his reveals unexpectedly quite mother,he his about complaints and alsotherichpotentialwhichwashis. some helpful details which help us to understand the hurt felt by Eugene November 4. Since that I have not had any more news. Consequently I believe I told you that I have received all your letters except that of Let us examine the letter! It begins by telling us that he is in charge Often, when working with children or teenagers and young people problem real his and fear of feelings his between relationship The In the letter of September 3, 1805, when he has finished the various contain father his and Eugene between letters of exchange The Eugene’s life. marked which experiences painful those of meaning deeper the find may we that point this at is passionately.’It me love who those to myself give to free am I that means which liberation a liberation, to son so that you can appreciate me. To realize this is to be on the way good a as and priest a as image my protect to need not do I you. to feelings my reveal to afraid not am I that so me know to you need I 6

A n

interesting

letter . ­

Oblatio l 61 l Historia Oblatio l 62 l Historia caused hima lot ofpain. uncles. The contrast between that experience and the sufferings of exile adoring his and grandparents his parents, his by was he as surrounded childhood, Eugene’s was idyllic and sweet how family.Weknow and affection to attributed Eugene importance the realise we when cially espe suspicious, reader the make to sufficient is That uses. of he number words the exaggerates he that anxious deeply so is at He time. situation the psychological Eugene’s of understanding better a get to It would be interesting to read all the meticulous details and this and details meticulous the all read to interesting be would It the familysendtheirbestwishes. in my heart but, alas, I am unable to hold you in my arms. Adieu! All your brothers whom I love as much as I love myself. I keep all of you letter,this of for yourself and for wishes to acceptmy best you ask I means by you embracing with contented be to having of situation sad the to reduced am I since Meanwhile, hard. work to have you which for subsistence miserable a than more nothing the is There case. not is that But separation. painful the justify might it up, give to unreasonable be would it which fortune considerable a had you because country that in gains making of hope well-founded a was have more money in twenty years time. If you had told me that there to expect you Do expectations? your are what me, TellFrance? to returning not infinitely.for matters excuse your of say to I am What complicates advantageous, more creditors your regard with position your making of instead absence, your that know to you wish also I cares. Icouldtellofatleasttenthemwholiveinthiscity nobody and situation same the in are who France in people million one probably are there that you tell me let better, feel you Tomake included inthatnoteamountsto146,800francs. chance the paper fell into my hands and I made a copy I of it. The thattotal know not do you have acopyofyourdebtaccount whichyoukeep in yourfolder. By Perhaps me. scaring of afraid be not Do into thinairandyouhaveamindonlyforsophistries.… first the word on this read matter your normal you intelligence and perspicacity moment vanish the from if as almost is It replies. your of any with satisfied been never have I but reunion a of possibility the letter.you by to understood mentioned have I time to time From self one’s make to fails often one that true too all is it Yesindeed, of thosekindletterswhicharemyonlyconsolation.… I have to resign myself to be for whole months without receiving any 7 . ­ ‘grace, whichwasunexpectedlyabouttoenterhislife. On assuming his hurt, he connected directly with the experience of that above. stated Maria Rosa Sister as own, his as it assume to about was he it to expression given Having it. to expression give to able was he was the “unfortunate separation”. However, he had dealt with that when all of difficult most the course Of pages. two last these in quoted have quite different. now was letter of tone in However,united the Aix. relatives his all see to desire his topic: same the on father his to wrote again once Eugene taxes that will always be at least 700 francs. Added to the 2,100, it 2,100, the to francs. Added 700 least at be always will that taxes and charges After load. per Louis two at year each sold are which wheat of loads two for leased now is It subsistence. of means a you later.or sooner However,that offers in that share a have will you as Fortuné not of property am the is which I house country 2,100. the about total speaking then would 1,500 initial the to added That, interest. in francs 600 you give might francs 10.000 These through. I havebeenofferedsold and tenthousandfrancsifthedealgoes Youproperty? the about what ask may less thatyour1,728francs. much be not would see, can you as francs, 1,500 total, pension. The francs 200 plus rent, for francs 1,300 about be would that money of sums small two of yourself depriving are in you being Aix] not [By is soexpensive. everything where live you where country the in especially people, The total addsupto 1,728 francs. That isnotenough tofeedfour or friend. relative single a not anyone, have do you where country a in hunger would be unable to survive for even half a year and you would die of benefactress. Withoutyour you by that you to given supplement the is on depend to have you thing only The return? in little very you pay who students for look to have you that noticed not have I think you Do enough? is have you what that me tell you can How time. same the at letters your of two received have I God! to be Thanks 19, January of letter the after months three almost early April, In His inner conflict may be seen through some of the expressions we A

surprising

change 8 In fact it has not as yet been yet as not has it fact In

Oblatio l 63 l Historia Oblatio l 64 l Historia insecurity and he was able to face life’s conflicts with greater tranquil greater life’s with face conflicts to able was he and insecurity his to direction new gave experience Friday Good way.The different us towonderwhathappened. impels and us surprises It evident. is ‘psychological-affective’change the but so, say to rash seem may It Cross. the on Christ with encounter ence which may be classified as “mystical and transforming”. It was his experi an had Eugene day that Eugene’s1807. On was Friday”. That “Good 27, March precisely is realistic, and cheerful was which the tivity understand to order affec an to anxiety in with mainly combined affectivity date an from change key The probable. seems It 1807? which isobviousintheletterofJanuary19,1807. the same time he faced the problem fearlessly and without the pressure everybody.affectionatetowards very was he and situation, At the ysed because oftheriftwithJoannisfamily. Palermo to from return Aix to refuses Mazenod de Monsieur problem. real the out points Eugene administrator. an as capability his of cause be that and was, he believe I finances. about wrote he when ticularly separation. ing … absence … excuses for not returning … dislike of such a difficult ‘issue’ to summarize the matter while in other letters he spoke of: meet word the uses He dramatic. not was used he tone The details. concrete uee a sil ufrn fo a ep ut u h ratd n a in reacted he but hurt deep a from suffering still was Eugene March of end the and January between happen something Did anal jokes, made Eugene note. of worthy is letter the of tone The par statements, his in realistic was Eugene if ask well may We very with directly subject the broached Eugene occasion this On with you.Good-bye! somewhat shy. Myembrace toallofyouasthoughIwerenotangry is she believe I really but write to reluctance her for somewhat her am leaving the other side of this page to Eugenia. You may reproach giving instructions as to what will happen while we are St. Laurent. I Infirmeries des Champagne in is she because write cannot Mother I findyoursilenceonthisissueannoying. that youhave4,000. mean would priest, a as receive I francs 200 plus that and 3,800 to francs which is always paid on the date due. 2,800 plus 1,000 add up makes a total of 2,800. We can almost count on Fortuné’s part, 1,000 10 9

­ ­ ­ ­ ­ ­ ­ ever, hisattitudetotheproblemandthoseconcernedwaspositive. How parents. his of separation the to related sometimes was behaviour Eugene’sof some experience, similar a undergone has who person any rience probably gave the final push. Eugene accepted his ‘hurt’. As with by doing so he showed that he had accepted it. The latest religious expe and discusseverydaylifewithgreatertranquility. dramatic tones when speaking about the future and he could make jokes ity. After Good Friday his concerns remained the same but he used less in thisway: from theperspective of mercy, sumsuptheeventofGoodFriday1807 cover thatGodlovesfreelyandhadneverabandoned him. dis to him caused experience Friday Good The relationship. love a as by fulfilling his religious duties. He had lived religion as a duty and not ‘win’to tried had God’s‘abandoned’He felt also. had love God He by pliance’ toareligionoflove. Father Salvatore Franco, in his attempt to study the Oblate charism tiveness andlife-givingenergy. to redemption by accepting and digging deeper into the well of posi through which he had lived, the possibility process now opened up of taking the path harmful the of aware made been having healing, Having recognised his personal ‘hurt’ and entered the path of Having felt abandoned, Eugene’s feelings about God were similar. love himallthemoresinceIhavebeenlateinlovinghim. all circumstances only through God, to love him above all things and to and any in act to than occupation glorious more What end. this to ted direc him. are for etc. love thoughts my actions, strengthening my All the vast wealth of his mercies. May I at least recuperate the time lost by that my loving Father, in spite of my unworthiness, had spread over me happy,times thousand Happy,a keenly.… so felt it loss whose good, only its God, towards end, final its towards leaped soul my it, of son rea better,by or grief, my despite tears, of torrent that during because my soul more relieved, and never did it feel happier. And it was simply was Never difference. the perceive could I occasion, another yet on as Then, pain. my caused what is that and sin mortal of state a in was I Significantly, Eugene moved on from a religion of ‘duty’ and ‘com We have already pointed out that he was talking about his ‘hurt’ and 12 11 ­ ­ ­ ­ ­ ­ ­

Oblatio l 65 l Historia Oblatio l 66 l Historia friend in1807: a to written letter a in this of example interesting Mediterranean an find We his culture. of warmth the share not do who those scandalize seems It love. would ‘hurt’he his that that language powerful such use to him caused of experience life-giving this express to way a found abandoned. concerned about others, his mother, hisfather, hisfriends,the poor, the company them tenderly until their death. He would never abandon them. He parents. his would of be at their service, he would keep reunion them in his heart. He would ac the for called longer no Eugene onwards, enced abandonment, must help the abandoned. From Good Friday 1807 Under the influence of Saint Alphonsus Maria Ligouri, healso Ligouri, Maria Alphonsus Saint of influence the Under Eugene seems to have a received this special grace: he was always is abletoforget abouthimself. a for cause or himself gives himself to another. sacrifices He will be totally himself he when he when human other fully In be person. will man another words, loving or cause, a for working transcends himself: he which in degree the to fulfilment his achieves Man With thehelpofgrace,Eugeneunderstoodthathe,havingexperi where itwashumanlyimpossibletofindthem. mitment and thatinthemidstofpainful and frustrating experiences com radical more a toward and good toward impulse the finding in experience a deep experience of divine mercy: the ability to succeed this makes which element specific the note may we mercy.Here … divine by consolation with filled and loved being strongly of experience the more felt he had ‘never’ novelty: the emphasises he and with comparison other experiences of contrition, forgiveness and encounter with God a makes Eugene that believe we words these In happiness.’much so found never had I satisfied; so never was soul ‘my uses: Eugene words the in this We… of him confirmation find deep joy, the joy of being forgiven, loved and being received back and by immense an experienced he hand other the on sins; his by him betrayed having for and calling, his and God from away moved had he which during time the all for remorse felt he … hand one the On T he

sublimated 14

hurt

13 ­ ­ ­ potentialities; ithadbecomethewellspringitself. fertile. It seems that the ‘hurt’ was now identified with the wellspring of service toGodandthe‘mostabandoned’ souls.His‘hurt’ became his inspires It Oblates. the friends, his relatives, his with relationship motivates the decisions he makes, reveals his personality, influences his ‘hurt’are who those for love His heart. and life of centre the at others wanted them to have the pleasure of taking walks ‘when it is not too breathe freshairandtohave agoodtimeduringtheirvacation. He to able be to novices the wanted He details. smallest the of charge took he concern maternal With life. everyday his in expressed was an imperfect man, very imperfect when it comes to loving.’ His love only am I crazy; was I think would everybody feel, I anguish the all priest would recover his health, Eugene acknowledged: ‘If I showed young the that hope little having later, month complain.’One to or sorry be to not try shall However,I do. I as them loving life, my up letter to Father Courtes with the words: ‘I would be prepared to give visited Father Marius Suzanne who was gravely ill, he concluded his he when witnessed he On suffering the else’. by anybody saddened occasion, than another less love to bear cannot who person a of fondness the all ‘with person a embracing about wrote he occasion one On words. two or one to himself limit not did he however,ly, In self’. some cases he my added: ‘you than know ‘more how I or feel’. More frequent myself’, love I ‘as or all’, ‘above or heart’, my he said merely: ‘I love you!’. Sometimes he added tenderly ‘with all Sometimes loved. he people the reassured continually Founder The Eugene’s painfulaffective experience impels himtoputtheloveof it receive will you sooner andatnoexpense. way that In you. to letter this bring will seille kisses to your brother. A man who is going to the fairground in Mar and doctor, the to congratulations mother, your to respects My PS. had arousedmybitterness. you which for that forgotten already had I letter dear your received had I before even so, and wind, the in smoke like away love, melt oaths in and friendship In no! But it. offend to dared who one the unworthy an friend. such And that of I would avenge face the offence by the tearing from my upon heart look again never would I that times three swore I me. embrace to come not did you that and Aix to visit short a made had you that heard I when angry very was “I 15 ­ ­ ­

Oblatio l 67 l Historia Oblatio l 68 l Historia in amatteroffactway. return of his father and his uncles to France the but he of deals with possibility the the subject mentions again he and suffering mother’s his of speaks also He aunts. his of one of death the on family the by felt row grandson. some lady’s plant the about news for her.asks to He sent he which to cuttings acacia how explains he as detailed and affectionate very but ing reading. the problem which exists with regard to the marriage of an honou an of marriage the to regard with exists which problem the You may judge for yourself about what I have to tell you concerning ling todo. wil not are you something for phrases excuses only be the to consider I of which aware become I again them read I when sweet but of hope, instant an enjoy I them Reading happiness. my of cause for sure is that I rarely receive letters from you. Those letters are the I do not know if you write less often that you used to; what I do know sor the narrates he all father.of his First to wrote he On 8 August simple is letter Tallyrand.The in lady a to wrote he 18, April On The letters written by Eugene after March 27, 1807, make interest authority.divine than rather kindness divine represented he novices, the for tion the following day. A contemporary author wrote about him that, at all meals on Good Friday so that he could face his priestly ordina reach.’ Suffice ittomentionthat heauthorisedascholastictoeatfat not do sun the of rays the where place a in be to is it difficult how in one of those rooms in Aix,’ he wrote, ‘and I know from experience those whoseroomswereonthe northern side ofthe house: ‘Istayed especially weather, cold the of because suffer to them want not did He sleep. hours seven least at get they that recommended He him. with sugar some took he that ensured he and influenza from fering preach a mission, he was concerned about one of them who was suf to leaving were missionaries when occasion, one bed’’On in hour extra an stay to them allow should ‘we that superior the to mended recom he and freely’ ‘breathe could they that ensured He warm’. 16 T he

letters

of

the

year 1807 ­ ­ ­ ­ ­ ­ ­ to hismotherfromSt.Julien. letter a sister.wrote his he of day same that On changed. had plans His more because it keeps me away from everything I love. (he goes on goes (he love. I everything from away me keeps it because more even now it detest I much; very countryside the like did never ter.I wa of out fish a like am I you. beg I back, come friend, dear My … do. Romans the as do underwear.I and socks my in holes the patch to necessary is it Then … fall. to liable is price the that presuming francs, 44 for ours sell to him allowed have I so and decreased has produce wheat that me tells He Bausset. from receive I answer letters must the I French. in letters the are there Then Italian. in ters let write cannot she because aunt good our help must I Sometimes family. As soonasIfinishonestartanother.the of letter-writer official the am I that Yourealise write. to time free much have not do I then but me; prevent activities my of which you I can never do so. to I would be write very pleased if to I did. want I do not I know when that possible be it can how Eugenia, Dear On September27,1807,hewrotetohissisterEugenia (Ninette): in thearea,butdonotspeakofthisproblemtoanybody. one for look will we diviner water a for abroad looking than Rather heart. my all with you embrace I Goodnight! o’clock. ten it yet not is though even bed to go soon will I mother! dear my Goodnight, Criffon. Then, donotleaveMarignanebeforethreeo’clock. to non-stop did, we as travel and o’clock five at leave Aix you that Marignane to Martin and; if you are planning to come here, I suggest most pleasant was and, at trip the same time, our as boring that as ever.know It you was very let hot from to writing am I mother, Dear that about wrote he but marriage own his mention not did Eugene men the and love whom Ilovemost. of worthy most people the are you of three the that behalf my on say to sure be and wishes good loving my accept Please father. hearted tender dear give, to news better had I wish I that thepromiseofonehundredthousandfrancswasnotsufficient? believe you dowry.Can her saw,except he everything liked he and would be advantageous for us. He was most impressed with my sister to visit us. His family background, his good qualities and his fortune Venice, having heard about my sister in one of his visits to Aix, in came Commander Navy l’Epine, Monsieur of nephew lady.The rable 17 18 ­ ­

Oblatio l 69 l Historia Oblatio l 70 l Historia ing thatmonth ofJune1808,afriendin Marseillewrotetohim: not totellanybodyelse. decided to “submit to the will of the Lord and obey his voice”. She was had Eugene that was news should That mother. his she to gently that news the sister break his to recommending by began He secret. his revealed he that occasion this on was It gentleness. same the with ten meaningful silencehastakenover. Adisappeared. have 1806 and 1805 1804, of doubts and restlessness and he was in the process of discernment with his spiritual director. The mind in project definite a have did he Probably mentioned. is planning Now,Palermo. to return to planning was and Paris however, further no previous years he had mentioned several projects. He had made a trip to his plansforthefuture. Those plansseemedtohavedisappeared.Inthe into howhewasdealingwithhishurt. does he try to cover up difficult situations. Here we have a useful insight this occasion he does not try to deceive. He does not praise anybody nor affectivity with which probably dealing involves his mother’s matter cousin whom Eugene a resents. On about writes He clear. not is which future sister’s his concerning matter some was there underwear.Then, his patch and socks his in holes the mend to property,had the Julien he St on almonds the about see to had he write, to letters many had he wheat, the of sale the for responsible was calmly.He very things took Eugene had found peace in the desire “to do the will of God.” Dur On June 21, 1908, another letter from Eugene to his sister was writ mention not did Eugene 27, March following months the During he and present the of conscious very been have to seems Eugene and grandmother. happy with embracing you with all my heart, as I do also my mother be must I out, running is paper the because write to space anymore have not do I now,since And man. this by written anything open I whenever boils blood My you. to back get will I lady! my Farewell, foolish oldmanoffifty. a to lesson a teach can twenty-six of man young a that him show to hope I you. concern that considerations personal some for not were it if obey not would I that is say can I uncle). All his about write to 19 T he

secret

project

­ ­ a mother ‘in a language they could understand’, the Oblates of Mary of Oblates the understand’, could they language a ‘in mother a like spoke he whom to poor the priest, young a as ministry pastoral his His ‘children’ were the young people of Aix among whom he exercised that hehaddecidedtoentertheseminary. her tell to Julien St from mother his to wrote Eugene Heart, Sacred the radically. life Apostle’sthe changed which encounter an his Christ: after with encounter Paul Saint with stayed who one the is Ananias noted: be to is something of a tradition in the Congregation. Here, there is a detail Paul Saint with Eugene Comparing Paul. Saint for was Ananias what Eugene for be to considered was Magy Father that find we Secondly, ‘his secret’ to the Grandeves sisters before revealing it to his mother. Eugene had a natural tendency to make himself available to others. of thesoulshehasredeemedbyhispreciousblood. any orders he may wish to give me for his glory and for the salvation among the poor; in a word, that I make myself available to carry out extinct becoming is which faith the reawaken to try and service his What (the Lord) wants of me is that … I devote myself especially to On June29,thefeastofSaintsPeterandPaulin themonthof revealed already had Eugene that discover we letter that From two, soyoumustfeelfullyrewarded. are there here and Christ Jesus for soul one just won had you if feel and the zeal with which you are working. Oh, how happy you should my touches heart to see how it the Lord is making use sir,of you among your peasants Indeed, advantageous. very be will it that hope Providence has decreed that it should beso,Ihasten to begin and do so until the plan of which you spoke to us had been realised. Since begun our correspondence, although I hesitated to ask that you should Weyou. already from therefore, hear have, to pleased so ever was I you herewith. to it sending am I and reply Father’s good the have already I titude but you can see how everyone hastens to do your will because (Father Ananias your Magy) to deliver your message. I did not expect to of find such promp residence the to went I o’clock 8 at day, Your letter reachedmeontheFeastofSacredHeartandSatur P otential

realized 20

21 ­ ­

Oblatio l 71 l Historia Oblatio l 72 l Historia his love:thehurtitselfwastobecomefatherhood. in hurt his integrated rather but problems his by overwhelmed become seille. His ‘hurt’ had a positive value: it made him a realist. He did not Mar of harbour the at fishwife the and palace royal the in lived who queen the companions, seminary his uncle, Jansenist his sister, his er, ‘hurt’grandmoth consideration: his same the with everyone treated he own his of Because truth. with and love with faith, with kindness, with hood! What afamilywashis! Immaculate and the faithful of the diocese of Marseille. What a father tion in Aix: the of Youthmember former a was and old years Associa twenty now it. On November 16, 1817, he wrote to Adolphe Tavernier. Adolph was expresses he which in way the Eugene’sof of and intensity love the of mountains andthedepthofsea. the of height the appreciate to us helps which shading the without map his of depth a like be ‘hurt’affection.would Withoutaffectivity the the and his feeling show that nuances the and affectivity his of wealth you are our glory and our joy (1 Thess. 2, 19-20). Did you not find not you Did 19-20). 2, Thess. (1 joy our and glory our are you Indeed comes? he when Jesus Lord the of presence the in glory will you, Isay: Are you notallourhope,joy, ourcrowninwhichwe Having thanked the preaching. Lord for his all that he from has been benefited pleased to operate had in who those least at evangelized, had he whom faithful the towards feelings his about said Paul Saint humility, I would add: I can experience in your case what the apostle your to detrimental not were it if and members principal the of one to was happiness My transport myself in spirit to God. be near that dear family of of which you are presence the in continually you of contrary,the on thought I, me! of think not did you So months. five almost for life of sign any show to not friend, malignant my nerve, (Paris). YouBabylon the great had the leaving before so do I bling. grum of pleasure the have to only friend, dear my you, to write I understanding better a gain we ‘hurt’that the of light the in is It the understand to difficult be would it existed, not had hurt that If To them he devoted all the riches ofhisheart. He cared for them ‘W ounded ’ love

is

a

wellspring

of

intense

love

­ ­ ­ ­ ­ ing suffering withprideand facingproblemswhatevertheymightbe. priest and of his devotion to young the poor in the Aix and by his capacity for provided accept people young to service radical the of echoes ‘Father’ with his ‘children’. tinted bythecoloursandflavoursofProvence. zeal, warm-hearted and passionate a with loved Eugene Mazenod. de God’s call through thehumanandpersonalcharacteristics of Eugene Immaculate Virginto and answer Holy the Most was the Mary of lates Ob Missionary the eventually and Charles, Saint of Missionaries the abandonment experiencedbyEugene. the from born is abandoned the of resurrection the that said be may It etc. indigenous the excluded, the sick, the elderly, the adults, people, pel, the care for thousands and thousands of children, teenagers, young Gos the of inculturation the promotion, human of works the formed, resurrection have beenborn.Sucharethecommunities that havebeen of fruits the abandoned, the towards Eugene by shown love the From 4). (Const. blood his by redeemed he which world the see Saviour,we ( body” our in seen be always may too, Jesus, of life the that so Jesus, of death the body our in us with carry we be, may we “Wherever God. of love the in mated My heart is so responsive, so loving, when it encounters in those it those in encounters it when loving, so pleasure. responsive, so is much heart My too me gave express they sentiments the and ters let your because you to write to not resolved had I friend, dear My a of that was Congregation the within established relationship The The foundation oftheMissionaries of Provence, later to become subli love ‘wounded’ the in was strength Eugene’s of root The In the expressions of affection which we find in this letter, there are close toyou. have arrived where you are with this letter. Rest assured that I remain would I Paris, in stay my of duration the for abandon cannot I feel I whom and friendship their me given have who people these for not impatient to seeyou…Icount the daysand minutes and wereit eternity.am an I been have they me, For long? too months those all “A 22

f ather 2 Cor

and

a 4:10). “Through the eyes of the crucified the of eyes the “Through 4:10). M other ” for

the O blates

­ ­ ­ ­ ­

Oblatio l 73 l Historia Oblatio l 74 l Historia On August 21,1821,heagainwrote to FatherSuzanne: of love:thetotalgiftlife. hv rao t blee ht o ae ufrn, o niaey m I am intimately so suffering, are you that believe to reason have I and I fell more ill than you certainly do. That is always the case when tolerate the idea of seeing you suffer; it causes mynervestoconstrict to impossible is it that friend, dear my aware, fully Be message. next not is that but better, is enough cold to reassure me. your You me will, I hope, tell tell me the same you thing in your Suzanne, dear My Affectivity and grace combined to express the overflowing content as loveforyoudictates. children! I press all of you to my heart and I embrace you as tenderly and yet I still spoke only of you. Adieu my dear friends, my beloved you find not could and long day all you for looked I deserted. was house the that felt I you? tell I Dare you. with are soul and heart my body; in only absent am I that believe friends, dear My you. blessed has God good the which with qualities fine the on and virtues your as on just mainly based is you you for affection love overwhelming my since still much would I because better the none be would I tell, to truth although, less, me love should you that wish to ought I believe I me. of was it imperfect how realized I for me, for was it difficult how notice would you afraid was I where point the to even regret, greater with you from parted never have I children, dear My In alettertothenoviceson April 1,1821,hewrote: a theft, a crime of of my thoughts from you. If I did so I would think I was committing confidence in you is such that it would be impossible to hide the least my and myself love I as much as you love I regard; your in timents sen my of know you what to add to nothing have I yourself, for As And toFather Tempier hewroteon April 1,1821: from Godsomethingofwhathereservesforhimself. liking. I love you very much and I am always fearful of taking away loved a certain tenderness which reveals a reciprocity too close to its l T è se-amitié he

25 nuances for which I could not forgive myself.

of

affectivity

23 24 ­ plans God had for the him. The of mission he had light undertaken required the an exu in and potentialities of ‘wellspring’ his of light the in derstand the pain endured by Eugene when he lost his ‘spiritual son.’ In preaching abilityashimself. Hewascountingonhimashissuccessor.” zanne, who seems to “have had the same fiery temperament and the same vigorously.so feelings his Su presses Father for hopes high had Eugene ex he why explains That then. made had he not mistake the was forget to he able was, he as sensitive Being heart. Founder’s the in rankled still memory The Marseille. in church Calvary the in functions his from refers to the brusque and unjust way in which Eugene had dismissed him be understoodaswewitnesshisself-givingtoothers. His love ‘knows no limits’ and really, it cannot be measured. It can only personality.berant Tomeans. ordinary than more need we appreciate it It would seem that only a mother who had lost her child could un could child her lost had who mother a only that seem would It it grievedhimsomuchtohavegivenme… been dissipated and he tried to comfort my heart over the pain which I remember the happiness that I experienced when certain clouds had I remember all the sentiments which he continually expressed to me. his last illness. I review in my mind all the circumstances of his life. in him fashioned grace as just eyes my before son my have always I is still bleeding and refuses to heal even with this supernatural balm. wound the but father; Christian a for provides son dear very this of death holy the which consolations the reject not do I resignation. in much now as I did on the first day. I do not believe that I am lacking is the state in which this bereavement has left me and which I feel as requiring my attention as a hydrophobia sufferer has for water. Such anything for repugnance much as have I study, my entering On … On thedeathofFatherSuzanne,hewrote: Eugene’s outpouringsaretobeunderstoodinthelight of his‘hurt’, myself torepent. tenderness of towards you for which I sometimes reproach myself but cannot bring excess my for excuse an than more no is this freely; so it express not would I man, virtuous a not were you if hand, other the On should. you as well as it understand not do you or it of aware sufficiently not are you that feel always I but this you tell to need not united with you whom I love more than you could ever think. I should The ‘certain clouds’‘certain The probably dissipated had Suzanne Father which 26 27 28 ­ ­ ­ ­

Oblatio l 75 l Historia Oblatio l 76 l Historia out hisgrief: a letter addressed to Father Baret and dated January 17, 1851, he poured little boy in Aix. There is a coherence in the two episodes. The thread of a for same the boy,little did a he as when, occasion the of reminiscent is incident beggar.The a of those with shoes his exchanged he casion when writingtoFather Telmon in1836: I shall recall here anepisodeinhislife as abishop.Onthat oc may theLordbepraised!Isendyoumyblessing. empty; never troubles of cup My abundance. in present be always must bitterness but zeal our to entrusted has he which land that in tion in writing to you about the wonders the Lord has been operating write to you about anything else. I would have found much consola son. Your unhappy letter has affected me so much that I am unable to [There are Rule? a further two our pages of chastisement] of … Goodbye interpreter my dear the be to undertake you do right what By owe deference because of the position you hold in the Congregation? you your brother’s judge? Especially the judge of those to whom you from eachexpressionofthisunbecoming letter? … Who appointed flow that hurt to desire the and malice evident the excuse I can how But else. anyone from than priest a of pen the from coming seemly more no is which vulgarity the and respect of lack the aside leave I as such evident, is Eugene’sanger when occasions also are There been asourceofjoy. and me touched have letter, welcome your in express you rything eve and thoughtfulness your much how son, dear my explain, will them. This to mean I what heart’sshow my and understand feelings who those towards tenderness heightened of kind a and consolation state of my position. I humbly confess that I do feel an inexpressible of grace the effectof the is affectionwhich my on value no set who is those of That case the in even reciprocated. success, without try,but do I was fail. I where love this degree what to as indifferent being my in lie would Perfection it. to close comes love mother’s No me. given has kindness his in God whom children the passion You are aware, my dear son, that my big failing is to love with a real A

f atherhood 29

that

w as

hurt

and

purified 30

­ ­ ­ doned by persons who represented different aspects of ‘motherhood’, of aspects different represented who persons by doned aban been had he again Once See. Holy the and country his life: his different bodies which represented different aspects of ‘motherhood’ in the Holy See. Once again he found himself alone and abandoned by the in that period, he was sidelined both by the French Government and by the crisis of the years 1832-1835. Eugene had been ordained bishop but, during fatherhood Eugene’s of purification further a was There death. by puttingone’s selfintheirposition. love runsthroughthem.ItistheofJesus,athatlovesothers as he had been doing for years. The Mayor, an anticlerical Jacobin, is Jacobin, anticlerical Mayor,an The years. for doing been had he as tary for Foreign Affairs protested to the representatives of the Holy See. regarded with suspicion and coolness by the civil authorities. was The Secre he government the of authorization the without bishop appointed was Eugene When conflict. further cause to want not did but agree not did See Holy them. The among not was Marseille and country the in be vide financialsupport. fence of de the autonomy of Catholics and wanted the government to pro in acted See Holy The society. in influence strong a maintaining of dreamed still Catholics entity. private a to subject reduced being and state Church the to the with but State and Church of separation a of the Church in France. The liberal ideology of the government wanted control greater have to wished they because See Holy the with conflict second largest city in France. However, the French the Government Marseille, were in of Bishop as man, old an now uncle, his succeeding of now permanentlywiththepoor. sufferto mercy.and love his increased also It them. with was heart His ful wound’ increased Eugene’s compassion towards people. He learned as if the wound had re-opened dramatically. However, it was this ‘fruit is it Now ‘Oblates’etc. the ‘poor’, the towards developed paternity of his native country and the Church. His hurt had been healed as his sense n a 13, uee iie L Coa ad pk i Provençal in spoke and Ciotat La visited Eugene 1833, May In to were there dioceses of number the decided had government The In 1832, Eugene was appointed Bishop of Icosia, with the intention unto even totally, life his giving meant fatherhood Eugene, For A bandoned

by

the ‘M otherland ’ ­ ­ ­ ­ ­ ­

Oblatio l 77 l Historia Oblatio l 78 l Historia financial support he was due in his office of Vicar General of the dio the of General of Vicar office his in due was he support financial the of him deprived and citizenship his away took Government French The action. public any take to not ‘retire’and to Eugene obliged XVI tics ofCharlesX. poli reactionary and absolutist the by inspired was which party Carlist the promoting of and politics in meddling of conflict, causing of zenod and Mayor Thomas of Marseille wrote a report accusing Bishop de Ma accusation the up took press The Revolution. French the of ideals the against ignorant the arousing of him accusing decree official an sued it wastoolate. See, Holy the with touch in got time he the by and point this at quickly erased from the electoral list and, eventually, on August 10,hedidso. Thomas, the prefect in Marseille, insisted that the Bishop’s name be de Mazenod for the activities he carried out onbehalf of hisuncle. Bishop on imposed sanctions have to everywhere influence his use to dence overallelse. cese. Eugene did not flinch. For him, obedience to the Pope took prece hereby requested not to make use of any Episcopal statement which statement Episcopal any of use make to not requested hereby is Icosia of Bishop the Consequently itself. See Holy the to belongs other, the right to seek the adhesion of the prelates to these principles the on while doubt, beyond are case this in involved principles the can Nor force. the Popeapprovecircular to thebishopssince, ontheonehand, judicial have would decision court’s the case, his a diplomatic settlement to the matter and, should the prelate lose prevents courts the to recourse this that realization the by deepened is resentment Father’s papacy.’Holy the The of rights the involves also which but personally himself only not involves which courts sure thatBishopdeMazenodisbringingacasebeforethe French displea with learned ‘has wrote, he XVI’, ‘Gregory Mazenod: Bishop diplomatic de to reprimand formal throwing a addressed winds, Cappacini, the to Monsignor tactfulness 11, November On Eugene madeaneffort to defend himself,buteventshappened trying was Interior, the for minister Thiers, Monsieur Meanwhile, Gregory Rome, reached suspicion of climate this of news When A bandoned

by M other C hurch

­ 31 ­ ­ ­ ­ pearing, andafathertothepoor. disap from it save to was who Marseille of Church the for ‘father’ a Dark Night of the soul. From it would emerge a ‘father’ for the Oblates, appeal fromthecourtof Aix. his withdrew he 1834, 22, November on and See Holy the to diently Marseille. Father Guibert, on his way to Paris to request help from the from help request to Paris to way his on Guibert, Father Marseille. from away stay to order formal a him given had Fortuné Bishop him. epidemic cholera a was daily claiming more and more victims and where his uncle needed where Marseille to return to anxious was he but up thestory: de l’Osier.” in seminary Major the accepted: Dame Notre of shrine the and Ajaccio had recommenced in all dioceses. Two new and important projects were exceptional flourishing of the Congregation. The preaching ofan missions witness to was 1834 year “The abundance. of period a periencing the to ex were they himself time that Oblates. At devoted the founded, had he he Congregation However, death. of sort a was them. it from away him far For stay to had he now and poor the of service the In July 1835, Bishop de Mazenod was in Notre Dame de l’Osier de Dame Notre in was Mazenod de Bishop 1835, July In were leftcompletelyoutofthenegotiations. who d’affaireschargé his and State) of Secretary (Cardinal Bernetti surprised which success and determination skill, a with General rior hands ofthe ministers, the prefect Thomas, and evenofthe Supe the and forced He conclusion. Philippe happy a to Louis it brought eventually Amélie, of support the with and, problem the tackled Paris, of Cardinal-Archbishop future the Guibert, Father initiative, While Rome and Paris, greatly perplexed, refrained from taking any takes cause Eugene’s Saint of historian official the point, this At for born been had He work. pastoral from removed was Eugene his was It Church. the ‘Mother’, his by abandoned felt Eugene obe submitted he but explanation, his gave and answered Eugene ding beforethecourtof Aix. he might have secured and to withdraw his appeal which is now pen 33 A n

A 32 ngel

appeared 34

­ ­ ­ ­ ­

Oblatio l 79 l Historia Oblatio l 80 l Historia his cause, he decided to go directly to King Louis Philippe. On the 9 the On Philippe. Louis King to directly go to decided he cause, his to unfavourable were them of both that finding on but Persil, minister with and worship, for minister the Schmit, He with Providence. meeting of a hand requested the by guided be to seemed Guibert Father nephew.his for intercede he that requested who Paris, in arrival his On Fortuné Bishop consulted also Guibert Father 3) Cor,2, (1 trembling” great and fear “in Paul Saint of ‘darkness’words of the condition in or a in was Eugene Evidently obstacle. an be to prove might it because request the in mentioned be not should name own his that rec ommended Eugene him. visit to came Seminary, Major the for government an honest man and while Guibert was defending his friend he inspired he friend his defending was Guibert while and man honest an was Schmit But accusations. latter’s the to credence certain give but of the reports fromthe prefect of Marseille (Thomas) and could not the undersecretary in the department of worship. He was “in possession sight. king. the with spoke affairs,also who Ain was problem the to solution Holy See in Paris, Garibaldi, Queen and Persil, the minister for foreign the of representative the See, Holy the to ambassador the worship, for be handledwiththeusualprocedure”. of his French citizenship, Louis Philippe recommended that “the matter Father Guiberttakesupthestory: the for money seminary in about Ajaccio and spoke also about the question of They Bishop de Mazenod. audience. an him granted king the It was necessary to dissipate any prejudice on the part of Schmit, of part the on prejudice any dissipate to necessary was It Guibert continued his work. He had an interview with the minister Eugene deprived had which decree the of question the regards As willing toforget everything. was he happened, had what of regardless that, and (previously) ken to hear what I had just told him and that he hoped he had been mista glad very was he that replied) Philippe (Louis … victim. the was he of hisnephew’s predicament and because of thecalumnies of which because life sufferinghis of was years he closing grief the the in me knowing that I was coming to the capital, the venerable old man told and me on hands his imposed had who (Fortuné) Bishop venerable the seen had I Marseille through passing when that, him told then I 35 ­ th ­ , that BishopEugenedeMazenodbecomethecoadjutorbishopofMar think Iamcapableofreconcilingheavenandhell’.” ‘they ironically: added Cardinal future The … Marseille. to visit next come from the prefecture, he commissioned Guibert to see Thomas during his had accusations the all since but indignation his hid naturally, a close by proving to Thomas guilty of duplicity and dispute dishonesty. … the Schmit, bring to opportunity unexpected the with Ajaccio of Superior the furnishing light, to came everything Thus him. to file tire en the over handed worship for secretary the that Schmit in trust such loyalty totheking. ment between the government and the Holy See which would prove his seille. To do so he would have to take an oath in keeping with the agree personal feelingsforhismajesty. which protests against his calumniators took up as much space as his of Bishop Icosia resignedhimselftothe inevitable and composed aletter in the down, dressing veritable a him sent had assistant (Tempier) first dissatisfied and grieved his after day, following the Finally,… successful. be to order in do must one as scheming from me prevent undertake I that everything in honesty my and candor error, deceit and impiety. I am a man devoted to duty, but my natural have been done two centuries ago. I am unable to come to terms with the qualities and disposition necessary for doing things as they might dence had mistaken the centuries by having me born in this one with me?’cast to wish you do abyss an provi divine that said be could It done, my dear friend’ he chided him on August 23, ‘Into what kind of The entreaties house. of TempierOblate only stiffened an his resolve. ‘What have in you retirement in live to merely content be would render justice to him! He had no intention of asking for anything and gesture.’humiliating a than other anything as first it them see Let to difficult be would it ‘because inopportune seemed write to quired re was he letter The objections. of multiplicity a gave and refused categorically bishop the him. first take of At required were that steps the to Icosia of Bishop the persuading to came it when different realized in quite an extraordinary manner. Matters proved to be quite Up to that point the joint plan between Schmit and Guibert had been Leflon takesupthestory: At that point Father Guibert became quite daring and he suggested 37 36 ­ ­ ­ ­ ­

Oblatio l 81 l Historia Oblatio l 82 l Historia the governmentasBishopof Icosiaandhistitlewouldberecognised.” to fidelity of oath the take to allowed be now would Mazenod de Bishop ert was now able to say that he had achieved the first goal he had in mind. that Mary’s mediation had some influence on the situation. “Father Guib doubt no be can There life. his changed which events were in These 1815. Congregation the founded he when made that to also and 1807 day he wroteagainto Tempier. to write the letter which had been requested of him, and having done so the previous two months. Now, suddenly, on September 15, he decided quiet place,inthecompanyofpeopleIlove.” to be in the grace of God and to be able to await death in peace in some is for wish I “All writing: letter his concluded He recognised. be 1832 and the minister for worship requesting that his Episcopal ordination of to ten Tempierking the to letters write to not preference his expressing have tobeginknittingrelationshipsonceagain. would he that felt and either one that of tone the with happy not was he did write another letter to the minister for foreign affairs but Guibert dignity.Episcopal his abase to want not did he that plea On 30, August the with protested Eugene one. another write Oblates the of Founder Eugene had now made another decision, similar to that of Good Fri dispatched. Ihopethatyouwillbepleased. been already has which letter the of copy a you sending am I delay further Withoutcharacter. my to injurious so are which suspicions his all by devastated been not had I though minister,as the to write to decided have I you. in inspires it desire the and me for affection you of because saddened be should you that right not is it because heart of change this for reason main the are friends my of rest and the you that write I had when have me I believe that must You know thoughts. you second let to today again writing am I so and pain you caused have will yesterday of Tempier,dear letter My my for Laus du Dame Notre of shrine the at staying been had Eugene It was September 15, 1835. On the previous day, Eugene had writ the that insisted He letter. the of tone the like not did Guibert A

further ‘I ntervention

of 39 G race 38 ’ 40 ­ ­ ­ He convinced him to accept. When the royal ordinance was eventually was ordinance royal the accept. When to him convinced He miracle. a working in succeeded Guibert again, once but, appointment gene appointed Coadjutor Bishop of Marseille. Eugene did not want this ally’. ‘spiritu person different a be would Eugene trials these Church. After the with it Tempiersufferingshared his and took which heart Marian a and poor,Guibert the in to found News Good the announce to able ing be not by charism missionary his in humanity.crucified with Eugene, ‘hurt’. fruitful that of thread the thread, a on hanging was accomplish to tined des was he work great the and Eugene of work missionary splendid family, forthepoor, fortheOblatesanddioceseofMarseille. love passionately. That love was most obvious in the love he felt for his to ability his included which potential, his responsibility,and of sense Eugene’sand grace of intervention the through fruitful became which and what we have tried to describe is the interrelation between his ‘hurt’ intervened? not had grace if happened have would What ‘hurt’? his accepted not had he if happened have would What qualities? and potential own his uncle, Fortunéwhowasnow88yearsofage. 25 and on April 9, he was appointed Bishop of Marseille to succeed his precedent.” a constitute not would understanding was that the the Bishop’s oath and was “by way Guibert of exception and by led were negotiations delicate The bishops. other the compromise not would and exception of way by be to was it that on the16 of Icosia. All thatremainednowwasforEugeneto take theoath. published onDecember 27, itrecognisedEugeneasbishop‘inpartibus’ A‘hurt’ spider’sthe holds that thread web. the like is that like The We do not know the answers to these questions. What we do know on solely relied had he if Eugene to happened have would What On January 11, Guibert and Eugene travelled to Paris. They arrived Eu have to was mind in had Guibert which objective second The Mary, at the foot of the Cross, took the suffering of Jesus to share it th . Eugene took the oath but in doing so it had to be understood C onclusion 41 Eugene took the oath on January on oath the took Eugene

­ ­ ­ ­

Oblatio l 83 l Historia Oblatio l 84 l Historia is recorded by the Evangelist: “a soldier pierced his side with a spear a with side his pierced soldier “a Evangelist: the by recorded is yond thereachesofChurch. mainly those human and geographical areas which were previously be ongoing collaboration in the building of the Kingdom ofGod,and that the Church, the to sanctity in especially and activities, in personnel, in contribution the years, the over accomplished work missionary the fruits of the and Immaculate Mary of Oblates Missionary the of gation Congre the visible: are results The Eugene. by experienced hurt deep Mazenod 32-34. that wound. from forth coming life represent They wound. a from flow blood and ( water” and blood out came there immediately and 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 symbolism profound of gesture a John, to according Gospel the In the of fruit the was what examine to interesting be now would It

V.E. R Oblate Writings Letter toEugeniedeMazenod,Sep. 27,1807,OMIGeneralHouse Archives. Letter tohismother, August 29,1807,OMIGeneralHouse Archives. Letter of August 8,1807,OMIGeneralHouse Archives. Letter toM.Paulin, August 29,1807,OMIGeneralHouse Archives. C Oblate Writings Eugene tohisfather, April 1,1907,OMIGeneralHouse Archives. Probably thenameofavillage. Perhaps thefarmownedbyMazenodfamily. Oblate Writings R. Oblate Writings Oblate Writings C Oblate Writings Oblate Writings S. K. , Rome,1990,p.357-363. ey abarrus abarrus F S L , ranco uarez obwicki F Histoire de MonseigneurCharles-Joseph-Eugène deMazenod rankl , , , Unpublishednotes. , Crecer bebiendodelproprio pozo Crecer bebiendodelproprio pozo Ministri diMisericordia, , El hombre doliente, , Mystère et dynamique de l’amour dansla vie du Bx Eug , I,14,p.26. , I,14,p.26. , I,13,p.22. , I,13,p.21,22. , I,14,p.55-56. , I,15,p.81 , I,14,

p. 39,40. Barcelona,1987,p.59. Roma,Editrice Missionari OMI,2009,p. [email protected] , p.155-156. , p.182. Giuseppe Mammana, Jn 19:34.). Water , I,p.84-85. Uruguay è ne de omi ­ ­ blished notes. 1872, p.69-70. 41 40 39 38 37 36 35 34 33 32 31 30 29 28 27 26 25 24 23 22 R L L Oblate Writings Oblate Writings L L L L L L Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Y. Y. A. eflon eflon eflon eflon eflon eflon eflon eflon ey B T , eaudoin Histoire deMonseigneurCharles-Joseph-Eugène de Mazenod avernier , , , , , , , , Eugene deMazenod Eugene deMazenod Eugene deMazenod Eugene deMazenod Eugene deMazenod Eugene deMazenod Eugene deMazenod Eugene deMazenod , , Lessons onthe history ofthe Congregation Quelques souvenirs sur Mgr.Quelques souvenirssur Charles-EugenedeMazenod, , I,8,p.193. , I,8,p.193. , I,8,p.258-260. , I,11, p.30. , I,7,p.177. , I,6,p.81. , I,6,p.80-81. , I,6,p.79. , I,6,p.65. , II,p.506. , II,p.500. , II,p.499. , II,p.496-497. , II,p.494. , II,p.487. , II,p.482,483. , 1966,II,p.461. , Lesson II. Unpu II. Lesson , , II,p.608. ­

Oblatio l 85 l Historia dans lemalheur, l’exclusion,lerejet.Sapremière sensibilité estlasouf aveugles leretouràlavue, renvoyerenlibertélesopprimés. » velle aux pauvres, il m’a envoyé annoncer aux captifs la délivrance, aux moi parcequ’ilm’aconsacré parl’onction pour porterlaBonne Nou Luc Capharnaüm est unregard sur les « besoins desalut des hommes de synagogue la à mission sa de inaugural l’acte Ainsi libération. de sur le « mauvais » de l’homme, sur son péché mais sur sesattentes ne polarisepassonregardsurlafaute, venue duRègnedeDieu,Jésus plain piedaveccelleduChrist. d’entrer dans l’Évangile. Cette manière de comprendre diation des besoinsde salut des hommes. Telle est notre manière oblate L’appel du Christ à participer à sa mission nous est adressé par la mé féconde pourpenseretvivrenotrecharismedemissionnairesoblats. culée salut des hommesqui réunit les Missionnaires Oblats de Marie Imma­ P D’ANIMATION DELA COMMUNAUTÉET DESA MISSION orter 4,18,Jésuss’approprie Sa préoccupation première est derendre justice à ceux qui vivent Dès le départ de samission, pour l’annonce et la proclamation dela « C’est l’appel duChrist,perçuenÉgliseàtraverslesbesoinsde Vita etmissio » (C.1)Selonmoi,nousavonslà,uneclé d’interprétation très LES CONSTITUTIONSET REGLESINSTRUMENT

le

regard

du C M hrist arcel Isaïe

sur

A 61,1-2 :«L’Esprit duSeigneurestsur

le nnequin

monde , : omi le

travail

de nousmet de

la Oblatio

mémoire ». En

­ ­ ­ Oblati

Oblatio l 87 l Vita et Missio Oblatio l 88 l Vita et Missio en tout cas, oriente notre préoccupation vers l’attente des besoinsde monde s’est muée en religion avant tout sensible au péché. L’Évangile, problème derédemption des péchés.Lamémoire de lasouffrance du de lajusticeàrendreauxopprimés,ceuxquisouffrent injustement en heureusement, la pensée chrétienne a trop vite transformé la question tienne est le « souvenir dangereux est sapréoccupation de touslesinstants.Àsasuite,lamémoirechré appeler enleurdisant :«lève-toi et marche »,delesfairegrandir. Telle le voit constamment en train de guérirlesgens,relever, deles france dumonde.Sionregardeavecattention la pratiquedeJésus, avec justesse dans l’histoire concrète, l’espace humain qui est le nôtre l’écoute des « besoinsdesalutdeshommes»,comment nées deshommesaveclesquelsilavécu. » son incarnation s’estliéauxconditions socialesetculturelles détermi les groupeshumainsdumêmemouvement dont leChristlui-même, par tous dans s’insérer doit Dieu, par apportée vie la et salut du mystère le duConcile selonl’expression Vatican( II duChrist, ce mouvement à identifier de nouslaisserhabiterparleregardduChristsur monde,denous tution de notre règle de vie, celle qui est au fondement, nous demande souffrent, lesoubliésdel’histoire. Ilmesemble que lapremière consti donner autorité sur notreviepourlaguider, l’orienter, àceuxqui décidé deledélivrer. » ( J’ai prêtél’oreille à la clameur que lui arrachent ses surveillants… J’ai de libérer son peuple souffrances dumondeques’enracine ladécisionduDieudel’Exode souffrances humainessontincapables devérité.C’estdansl’histoiredes Les appelsquiprennent leur point de départ en dehorsdel’histoire des besoin de laisser parler la souffrance est la condition de toute vérité. libération deshommes. D iscerner La questionquiseposemaintenant estlasuivante :comment êtreà c’est vient, Règne le que manifester c’est-à-dire mission, la Ainsi Adorno allemand philosophe le souligne que ce aussi C’est salut

Ad gentes et

des

intérioriser

homme , 10) , : « J’ai vu, j’ai vu la misère de mon peuple… »: Exode : « : « le les

L’Église, tous à présenter pouvoir de afin travail 3,7)

appels » de la souffrance du monde. Mal

de

reçus

l ’ intelligence

à

travers

de les « détecter les

la

besoins

foi : « le « :

de » » ? ­ ­ ­ ­

des attentesdelibérationhommes : discernement ce pour clairs critères des donne Nous 5 n° Constitution du murde la dignité humaine, là où elle est menacée, en péril, niée. La pour exclure, mais pour être en priorité là où la vie nous place au pied « Cibler» lidarité où despersonnes,chrétiennesounon,participantes d’associa l’équipe d’animation paroissiale, nousavonsmis enplaceunréseau-so priorité estdonnéeàcelaavant lestâchesspécifiquementpastorales. accompa cet gnement des demandeurs d’asile (un vrai parcours ducombattant). La pour sollicité vite très été Sri-Lankaa au viols et tures tor subi lui-même ayant français, aujourd’hui tamoul, d’origine nous la solidarité. de « Romeurope soutien de comités Avecles etc.. l’école, à potable, l’eau à soins, aux rejetés Et parmilesappels,nousavonsperçusentreautres : Sri-Lanka). (Inde, d’Asie pays différents de subsaharienne, l’Afrique de une présence importante de migrants venant en particulier du Maghreb, logements etc.) :beaucoupdefamillesendessousduseuilpauvreté, de France,ouvrièreetpopulaire,trèsmarquéeparlaprécarité(emplois, Guy et Robert, nous sommes en Oblats, communauté à frères Orly, mes une de banlieue de deux l’Île Avectémoignage. de titre à route, de sortie Comme il s’agit de ne pas se payer de mots, je propose de faire une petite Bacu d zns e aveé as or cmue Avec commune. notre dans pauvreté de zones de Beaucoup – – Lesdemandeursd’asile :Ilssontnombreuxcheznous.L’un de – Lesfamilles« roms»vivantdansdescabanes,abrisdefortunes, Plus facileàdirequ’àfaire !Maisonpeuttoujourscommencer. – – « sevouerauxgroupesquel’Égliserejointlemoins». – – « faireconnaîtreauxplusdélaissésleChristetsonRoyaume.» J’ose ce mot. En communauté, en province, il s’agit de cibler, non rance etunsalut…lespauvresauxmultiplesvisages. » « aller à ceux dont la conditions réclame à grands cris une espé l’Evangile. » reçue, lesaideràdécouvrirleurspropresvaleur à lalumière de « porter laBonneNouvelleauxpeuplesquinel’ontpasencore : absencedesdroitsfondamentaux en cequiconcerne l’accès » l’undenousparticipe modestement à ce travail de ­ ­ ­ ­ ­

Oblatio l 89 l Vita et Missio Oblatio l 90 l Vita et Missio des apôtres avec Jésus est le modèle de notre vie. sont indissociables. C’est pourquoi nous disonsque « la communauté prêcher.envoyer les pour et lui avec soient les parolesévangéliquesen constitués comme ses compagnons de vie et ses envoyés (cf. C. 3) selon a-t-il les d’annoncer.Aussi chargés étaient qu’ils Royaume le apôtres nous comme le tube à essaidela fraternité. Jésus avouluvivre avec ses voulons vivre avec tous, avec les oubliés de l’histoire. Elle est pour ride. Par la communauté, il s’agit d’expérimenter la fraternité que nous celle delarévisionvieselonl’intuitionquin’apasprisune de laJOC ture La communauté que nousreprenonsrégulièrementencommunauté. 5 n° constitutions cette qu’exprime ce à corps donnant en oblat risme de mutualiserlesefforts desolidarité,créerdessynergies. tions diversesserencontrent,cequipermetdefairedesregardscroisés, Pendant une période, l’un de nous était aumônier dans la grande prison tion réciproques’opère.Nous l’avonsvérifiédansnotrecommunauté. féconda une existe, partage ce Quand Jésus. avec apôtres des celle de nons, esttoutàfaitdécisif pour quenotrecommunauté soit àl’exemple nous faisonsmais aussi de ce que nous sommes et de ce que nous deve des différences. Le partage en profondeur, nonseulement de ce que espaces humainsdifférents. C’estdoncundéfidefairel’unité avec sont parfoisdifférentesmunauté, lesmissions etsontexercées dansdes notre mission.Celle-ci n’est pasnotrepropriété privée. Dansunecom cun (c. 37) stratégie etnonplusuncheminennousparde l’Esprit. de lacommunauté sinonl’appeldes pauvres risqued’être réduit à une nous. Ils’agitdelesdiscernerunsparautresen chacun desfrères moyen dans ce sens du monde.Danslapratiquequiestmienne,révisiondevieun Jésus nousformeàentendre dans notreproprevielesbesoinsdesalut et laprière. Encommunauté, une pratique que nousprivilégions est Communauté etdiscernement Je meproposemaintenantdepréciserlespointssuivants : Elle est un lieu essentiel pour affiner ce discernement, pour la relec cha notre de approcher nous pensons nous modestement, Ainsi, : C’est dans et par la communauté que nous accomplissons : les besoins de salut, ils sont d’abord en chacun de Mc 3,14 :«Ileninstitua douze pourqu’ils : discernement de lamissioncha » Communauté et mission et Communauté » » Comme les apôtres, ­ ­ ­ ­ ­ ­ ce projet. ce pour charte une texte, un rédigé avons nous an, d’un bout Au munauté, nousnotions,enfonctionduvécu,l’élément à intégrerdans supérieur… « la communauté établit un projetcommun,confiéàlavigilance du par desmissionsvécuesàl’autreboutdumonde. à notre propre vie, à la manière de Thérèse de Lisieux se laissant habiter grandir chacun de telle sorte quela mission del’undevenait intérieure de Fresnes prèsde chez nous. L’écoute, une solidarité effective ont fait d’une compassionsolidaire, d’uneproximitéévangélique avec celles des amours dévalorisants voire destructeurs. Expression intériorisée souffrance dumonde : les besoins de salut des hommes, pour plonger avec le Christ dans la pour la sauvegarde de l’humain, une posture pour vivre et intérioriser aux « Les vœux(CC12à30) fruits del’Esprit( missionnaires s’apparententàladémarchedesaintPaul identifiantles la rencontresdespersonnes,etc.Selonmoi,culture decespostures « parler, de des valeursquelesgensportenteneux,témoignerparactesavant cœur le jardiniercultivejouraprèssonjardin.Certainesnoustiennentà mais quirestentlettremortedansnotrevie,ilfautlescultivercomme ne soientpasdespiècesd’archivesquinousserventàprésenter sionnaires quisontnotrepatrimoinevivant.Sinousvoulonsqu’elles constitutions etrèglesdéclinentuncertainnombredeposturesmis de lamission cours en toujours discernement le dans guide un et moyen un constitue chacun et pourtous,enquelquesorte.Ceprojet est doncévolutif. Il Chasteté réponse la de dynamique la dans vécus et compris être peuvent Ils Communauté : lieudeculture despostures missionnaires Discernement etprojet decommunauté : proximité avec les gens, audaces dans les initiatives, révélation révélation initiatives, les dans audaces gens, les avec proximité : besoins de salut du monde. détecter » Sur un temps déterminé, après chaque rencontre de com : uneposturededisponibilité à ceuxetcellesquisubissent Ga 5,22) » les valeurs du Royaume dans les événements et et événements les dans Royaume du valeurs les » » Ils sont comme un pôle de vigilance . Au n° 38, il est souligné est il 38, . n° Au . Nos . Nos ­ ­ :

Oblatio l 91 l Vita et Missio Oblatio l 92 l Vita et Missio insurrection prophétiquecontrelesveauxd’ord’aujourd’hui,labarba résistance uneobéissanceàlavie,liberté,dignitédel’homme. et politiques. Posture deproximité avec ceuxquirésistentetfontdeleur minations insupportables dansletravail, des oppressionsidéologiques authentique. et ceux quiréclament par le cri de leur silence une espérance d’amour au mystèrepascal. »( associé d’être possibilité la connaît, Dieu que façon d’une tous, offreà réellement unique, àsavoirdivine,nous devonstenirquel’EspritSaint le Christestmortpourtousetquelavocationdernière del’hommeest vail de l’Esprit selon les fortes paroles du Concile Vatican II plonge dansletra nous collentàlapeauetsiprièreconstante ne pourronsêtreenphaseaveclaC.1quesilesbesoins deshommes lequel Dieu nousraconte son histoire d’amour avecl’humanité. Nous L’Esprit travaille le mondeetl’histoire prière orientenotreregardmissionnairevers« lessignesdestemps.» la hommes, des salut de besoins aux réponse la de dynamique la Dans évènements... les et gens des cœur le dans Seigneur du présence la paroles ces 31 n° au pourtant retiens Je possibilité. personnelle. Le caractère limité de cet article ne m’endonnepasla La prière nouvelle etpuissantedesensvérité. appels desbesoinsdesaluthommespeuventtrouverunepertinence rie etlafoliefinancièresquienfermentnossociétés. Il faudrait développer une partie sur la prière communautaire et aux réponse comme 1 C. la à articulés vitalement vœux les Ainsi, Pauvreté Obéissance : posturede proximité avec les pauvretés du monde, une

: posture de disponibilité à ceux qui subissent des do Gaudium etspes , 22,§5) : laviedesgensestlerécit par [email protected] Marcel Annequin, : « : Ils recherchent Ils Orly, France : « Puisque omi » ­ ­ ­ we “discern” rightly in concrete history the human space that is ours? article is:Howcanwebeattentivetothe“needsofsalvation,”howdo animation oftheircommunityanditsmission. S pour larelecture etlaprière. discernement, le affiner pour essentiel lieu un est communauté La Lanka). Maghreb, del’Afriquesubsaharienne,différents paysd’Asie(Inde,Sri- pauvreté, une présence importante de migrants venant en particulier du (emplois, logements etc..) de l’ÎleFrance,ouvrière etpopulaire, trèsmarquée parlaprécarité donnée parl’expériencedelacommunautéoblate àOrly, unebanlieue dans l’histoire concrète,l’espacehumainquiestlenôtre ? Laréponseest « besoins desalutdeshommes»,commentlesdétecter»avecjustesse R miento, paralarelectura yparalaoración. discerni el en afinar para esencial espacio un es comunidad La Lanka). ca subsahariana,pero tambiéndediferentes paísesde Asia (India,Sri presencia deinmigrantesvenidosprincipalmentedelMagreb ydelÁfri : muchasfamiliaspordebajo del umbral de la pobreza, una importante Île riencia delacomunidadoblataOrly, unsuburbioobrero ypopularde espacio humanoconcretos? Larespuesta seofrece atravésdelaexpe bres”, cómo“detectarlas”conexactitudennuestrahistoriaynuestro ¿Cómo estaralaescuchade“lasnecesidadessalvación deloshom la comunidadydesumisión. S lent place toexercise proper discernmentinprayer. Asian countriessuchasIndiaandSriLanka.TheCommunityisanexcel migrants originatingfrom theMaghreb, Sub-Saharan Africa andvarious presencepoverty, of significant in a living families many housing...with of suburb inabusyworkingregion ofFrance,markedbyunemployment,lack A response isgivenintheexperienceofOblatecommunityOrly, a umario ummary èsumé deFrance,muymarcado porlaprecariedad (empleo,viviendas, etc.)

–Laquestionquiseposel’articleest:commentêtre àl’écoutedes –LasConstitucionesyReglasinstrumentoparalaanimaciónde – The Constitutions and Rules serve as an instrument for the The Constitutions and Rules serve as an instrument for the : beaucoup de familles en dessous du seuil de : beaucoup de familles en dessous du seuil de La pregunta quesehaceelartículoes: The question asked in the Thequestionaskedinthe - - - - -

Oblatio l 93 l Vita et Missio

T gious Experience. tion, Dialogue of Words orDiscourse,andDialogue of Faith or Reli Ac of Dialogue Life, of Dialogue are These Dialogue. of forms four our time.” for necessity vital a but option an not are dialogue inter-cultural Church’s evangelizing mission.” toris missio social liberty, justice andmoralvalues.”(3) peace, promote and preserve, together them let all, of benefit the for understanding; mutual effortachieve sincere to made be a that urges and past, the forget to all with pleads now council sacred The Muslims. and Christians between arisen have dissensions and rels humankind.” to spoken also has who earth, and heaven of almighty,Creator merciful and the subsistent, and living one, is who God, worship They lims. Dialogue, stated clearly, “The Church has also high regard for the Mus Muslims.” the place, first the in are, whom Creator,among the acknowledge who INTER-RELIGIOUS DIALOGUE AT THE GRASSROOTS: h Fdrto o sa Bsos ofrne FB) identified (FABC) Conference Bishops Asian of Federation The In February 2007, Pope Benedict XVI said that “inter-religious and encyclical his in 1990 in said II Paul John Pope late The quar many centuries, the “Over say, to on went Document The Nostra aetate gentium gave birth to that inter-religious dialogue with Muslims. Number 16 beginning new a opened Council Vatican Second he ht Itrrlgos ilge s n nerl at f the of part integral an is dialogue “Inter-religious that dcae, Te ln f avto as icue those includes also salvation of plan “The declared, , , also known as the Magna Carta of Muslim-Christian AN OBLATE EXPERIENCE R oberto C.L ayson , omi Redemp Lumen Lumen

­ ­ - ­ ­

Oblatio l 95 l Vita et Missio Oblatio l 96 l Vita et Missio tians live together in the same neighborhood. Over the years, there has there years, the Over neighborhood. same the in together live tians lims, the Church there built housing projects where Muslims and Chris all personsfromwalksoflife.”(EdmundChia,FSC) market places, terminals, streets, etc. It is a dialogue than can be carried out by schools, workplaces, farms, neighborhoods, homes, their in life, everyday their in convictions and values religious their to witness a yellow Tamaraw vehicle carryingthegirl. shot him and in the head. He died on the spot. instead The kidnappers sped away in him on turned kidnappers the of One life. his of mistake greatest the been have may That her. protect to girl the to on hold to the pedicab and tried to snatch her. The 40-year old pedicab driver tried neared the gate of the school, unidentified armed men suddenly blocked of Dame she Notre Asturias. When at school elementary an to way her on pedicab seargent,a Marine riding a was of daughter a and Christian tians willstandassponsors. Chris while witnesses as stand and rite baptismal the attend and come could Muslims that agreement an with settled we finally but her to ing explain time hard a had I Muslims. be would sponsors the of half that was asking was she all and Catholic a baptized be would baby the that refused, she accused me of discrimination saying that I should be happy Christians. be I would When half other the and Muslims be would sors husband was a Christian. She suggested, however, that half of the spon her course Of baptized. be to baby her wanted and cathedral the at fice borhood regardlessofwhoarethehouseoccupants. neigh the in caroling around go kids Christian and Muslim Christmas, During officemates. or friends neighbors, their normally sponsors, as stand who Muslims are there usually Christians, of weddings in Even ing the funeral mass oftheir dead neighbor or one of their relatives. attend cathedral the inside Muslims see to anymore unusual not is It Muslims. and Christians between marriages mixed of number a been On March 9, combined military and police elements rescued Ra rescued elements police and military combined 9, March On a Gujit, Ann Rachel a.m., 7:00 around at 2004, 19, February In of my to came woman Muslim a when case one even was There Mus by inhabited predominantly municipality island an Jolo, In bear religions different of believers where dialogue the is “This D ialogue

of L ife ­ ­ ­ ­ ­ ­ ­ ­ ­ ­ At the end of the holy month of Ramadhan or Hariraya Puasa, he would so”, him with his religious garb and me with my cassock and big cross. “beso-be exchange would we gatherings, formal in met we whenever that close so Wewere church. the across just was mosque His ustadz. an was friends best my of One population. total the of 8% comprise about only there Christians The municipality. island another Bongao, was SalipIskon Abubakar, aMuslim. driver left a widow and 10 children, many of them still young. His name pedicab the But survived. She captors. her of hands the chel from Ann is aMuslimand IamaCatholicpriest. me and blesses my hand to the wonderment of those who know that she approaches always places, public in me sees she time every wife, The now goingtobecomeanustadz, meaningareligiousleader. was friend their because too contribute to wanted they that saying held was seminar the where parish the to tricycle a in them delivered and vegetables of sorts all collected leader,they religious a become to was he that knew they When village. adjacent has the in living friends also Muslim he fellow, this of case the In minister. lay their of expenses the sponsors community the Normally, communities. been their by had chosen who others with together formation of days three undergo to had minister.He liturgical lay their be to chapel particular a of nity and neighbors. turn andretrieve their personal belongings from their Christian friends re to start would they that’swhen normalized, been had things When would proceed to the evacuation centers they where they stay ad Then, for months. friends. Christian their of care the to belongings precious their of many leave would Some villages. their from evacuate would eration Front(MILF).MuslimsfromtheinteriorofLiguasanMarsh Lib Islamic Moro the of forces rebel and troops government between confrontations armed major 4 witnessed have I Cotabato, of diocese the and Arch Province Philippine Oblate the of Dialogue ter-religious would notstartthecommunitycelebrationuntilIhadarrived. send somebody to fetch me at the convent to join their “kanduli”. They I myself already stood twice as a sponsor in a Muslim wedding. Muslim a in sponsor a as twice stood already myself I commu Christian the by selected was man religious a time, One In the town of Pikit, where I lived for 10 years as coordinator of In of island the in missionary Oblate an as years 4 for lived also I ­ ­ ­ ­ ­ ­

Oblatio l 97 l Vita et Missio Oblatio l 98 l Vita et Missio lblzto, osmrs, rg dito, lieay displacement, illiteracy, addiction, drug consumerism, globalization, by posed Problems dialogue. of form this in engaged are they cerns, of lifeforallpersonsreligion.”(EdmundChia,FSC) way a become should life of dialogue the words, other In life. of logue dialogue and ideall, all other forms of dialogue should lead to the dia Ben andIrealized that helping thepoorisnotamatter of choice. For they are whoever and poor,whatever circumstances the they of are in. poorest I thought the about helping Bishop of that – life his in for died and lived truly had Ben Bishop what understand to began I that then was It Christians. or Muslims are they whether anymore don’task you centers, evacuation in crying children and weeping mothers of sounds of the“murderersbishopBen.” midst the in center.myself town found the I at Suddenly refuge sought and villages their fled civilians 30,000 town. same the of Rajahmuda offensive against the Moro Islamic Liberation Front MILF)incamp June, 1997, war broke out when government troops launched a military island tolivetogetherinpeaceandharmony. the in Christians and Muslims for was dream only His peace. of man a was he and enemies no known had He vicariate. the in all us to father a like was He his. to next been had room My personally. death Ben’s dicted whatwasinmyheart. contra words my congregation my before spoke I sionary.time Every very personal reason. I felt a I was not for effective anymore in was my work as island a mis the from departure My Jolo. leave to decided I incident, tragic the after months Four 1997. 4, February on Cathedral the of front in murdered brutally was Jesus de Benjamin Bishop when which thedialogueofactionhandles.”(EdmundChia,FSC) exploitation of people,ecological destruction are someoftheissues But human suffering is hard to bear. After all, when you hear the hear you when all, bear.After to hard is suffering human But I was transferred to Pikit, in Cotabato. But 12 days after I arrived in Bishop took I guess I resentment. and bitterness with Jolo left I Jolo, in Cathedral Carmel Mt. of priest parish the actually was I con social common address to together come believers “When interreligious of type important most the is life of dialogue “This D ialogue

of

A ction ­ ­ ­ ­ civilians weredisplacedoutof60,000totalpopulationthetown. civilians were forced to leave their homes. In Pikit alone, at least 41,000 1,000,000 to Close destroyed. were houses 6,000 affected. were lages anao – Muslims, Christians and Indigenous people alike. About 500 vil sufferinguntold and havoc brought war Central Mind people in our to 2000. That March in MILF the against all-out-war an declared Estrada war would be repeated in such a catastrophic proportion when President any Christian,itisadutyandsocialresponsibility. to theirmothers andwewenttoanother villageforthesameactivity joy.of full so children the of faces the see to children the left we Then, life. new a found had they like laughed They tears shed volunteers The licious food. We distributed new pairsofslippers. The children played. lim and Christian children. At the culminating activity, we prepared de Mus traumatized with activities psychosocial conducted they months, two For conflict. armed the by hit severely villages three to teams in them sent healing. then trauma We and debriefing stress on volunteers food, fivetimesaweek,to10,000MuslimandChristian children. providing program feeding supplemental a implemented we months, two For Pikit. of villages 42 the in mothers Christian and Muslim 800 room. prayer her became also room Her volunteer. Christian a lady, another by accompanied room a in stayed She us. to her entrusted parents Her old. years 18 only then was She months. six for convent the at us with stayed even arms, her cover to blouse sleeved long a and headdress a it. But they worked together as if they had been working together before. about heard even had nor Dialogue of spirituality or theology the about the war in Mindanao was religious in nature. Many of them knew nothing unteers brought food to the starving evacuees, demolishing the myth that vol young these together fire, bullet amidst and rain pouring the under and Christian volunteers. Whether under the scorching heat of the sun or Muslim young dedicated 40 about of composed Team Di Response saster the organized We scale. large a on response emergency in volved In 2001, after the all-out-war, we trained 35 Muslim and Christian and all-out-war,Muslim the 35 after trained 2001, we In around mobilized we year, that of December to November From or “tundung” a wears who lady Muslim young typical a Normina, in got parish Conception Immaculate the that time this at was It That incident in 1997 was my baptism of fire. Three years later, the . ­ ­ ­ ­ ­ ­ ­

Oblatio l 99 l Vita et Missio Oblatio l 100 l Vita et Missio much.” Ipattedhershoulderandsaidnothing. too already is This Father? us, to happening this is “Why asked, them looked at me with blank eyes as if searching for an explanation. One of of aneye,theirjoyturnedintosorrowagain. fled. wink a just again.In evacuation centers the in back were kids The in the same village. A heavy firefight took place. The civilians hurriedly hiding be to believed kidnappers suspected against operations pursuit Davao National Highway in the three towns of Pikit, Pagalungan and Pagalungan Pikit, of towns three the in Highway National Davao Cotabato- the occupied evacuees Christian and Muslim 8,000 Power, appeal to the streets. In a peaceful demonstration of Bakwit (Evacuees) (MILF) throughpublicstatements. madeasimilar We appeal tothecentralcommitteeIslamic LiberationFront oftheMoro inMindanao. the violence end to ceasefire a for ficials, church leaders and human rights groups. The delegation pressed dent of the Republic, legislators, military officials, foreign embassy of Presi the with dialogue to Manila to went we evacuees, the of leaders and advocates peace war Christian the and Muslim that with together sign stop, would no was there when 2003, April, in so And places. ers. public exploding in be dirtywith bombs beginning to was The war ancestral homeintheinteriorofLiguasanMarsh. their to return to June in left they when eyed teary were Muslims The children. their watching smilingly were adults the while ground parish the on play would children Christian and Muslim full, was night When elderly.the and women babies, them- of care took parish the and months; 5 for there stayed They evacuees. Christian with along sium the grass. They didnotmakeitto thetowncenterduetosheerexhaustion. on Many trees. the under Some sleds. their on Some roadside. the by sleeping people saw I when tears shed but help not could I night, the MILF.the through of drove enclave we known As a marsh, Liguasan of on February 8, we were still evacuating Muslim civilians from the interior thousands civilians were displaced in the town of Pikit. Up until midnight When the ceasefire did not happen, in June, we decided to bring our War is like a rolling ball. The longer it rolls, the more dusts it gath gymna parish the at refuge sought families Muslim 200 least At Forty-five 2003. of February in place took war horrifying Another they centers, evacuation the at later volunteers our met I When hot conducted troops military left, we after later hour an Barely ­ ­ ­ ­ protracted warthanapeace. a support rather would People itself. Peace in and Process Peace the in these two faith communities. And worse, a majority has lost confidence between mistrust deep about brought has suspicion Mutual Mindanao. declared aceasefire. and togobackthenegotiatingtable. violence the halt to MILF and government the pressure to Pagagawan and the symbolic signing by different stakeholders including children. including stakeholders different by signing symbolic the and sound of‘agong’ filledtheair. The ‘bantalas’. and streamers with decorated was highway The held. they marched to Takepan National High School where the program was as mothers and fathers by escorted flaglets, carrying PALADTAKA Conception Parish. ducted by village officials ofcon GINAPALADcommittee TACentral KAMILF and the Immaculate the and military the with negotiations local dialectwhichliterallymeans,“Iblessyou.” a is It villages. 7 the of letters two first the from taken acronym an is TAKA.GINAPALAD2004. 29, November declared on was It TAKA, Peace andDialogueseminars. rehabilitate the strained relationships ofpeople through the Culture of also we projects, these with Along projects. socio-economic plement lims, Christians andIndigenouspeople, into peace zones. We then im Mus by inhabited areas conflict former turning communities, Peace” for “Space establishing in engaged been has advocates, peace Muslim as thereisanunseenwargoingonintheheartsofourpeople. Peace Talks cannotguarantee instant peace in ourcommunities as long dialogue and the peace process to the grassroots. We’ve realized that the placing by blocks on top. It has to builds start from the bottom up. We are trying to bring one No blocks. building like is It process. tedious The highlight of the event was the public reading of the declaration GINA of children Christian and Muslim with began day The It was the culmination of a long process that included two separate GINAPALAD is community Peace” for “Space famous The with together Pikit, of parish Conception Immaculate the so And and slow very a often is out, found I Mindanao, in dialogue Real divide to continue prejudices and biases of legacy colonial The MILF the and government the July,both in month following The ­ ­ ­ ­

Oblatio l 101 l Vita et Missio Oblatio l 102 l Vita et Missio Committee, government officials, government line agencies, military, agencies, line government officials, government Committee, Ceasefire Joint the Peace, for Institute US the Malaysia, by led Team to 3,000people that included visitors fromtheInternational Monitoring message her in said Process Peace the of Office the of TeresitaQuintos-Deles Secretary peace”, for quest the in support government’s the of you assure I as areas other in followed sustained, be would this that wish I Mindanao. for aspire we peace larger that for blocks building are initiatives These declaration. the respect “Weand nities. recognize to respect and supportthe desire of the people to rebuild their commu rebels and military the to addressed appeal an carried declaration The talk to members of our parish council and other lay leaders regarding leaders lay other and council parish our of members to talk points ofconvergence andareasofdivergence.” (EdmundChia,FSC) discern to together come experts where venue the Principally,as serves it theologies, stories, myths, and histories of the various religious traditions. is an academic dialogue which sometimes looks at scriptural texts, beliefs, amongst trainedscholars,religiousleadersandtheologians ofreligion.It the for service oflifeandsocietyingeneral.”(EdmundChia, FSC) as community religious own each of service the for much so prayer matandpraysinthesameroom. her along brings member staff lady Muslim One office. parish the of rooms the of one occupies staff The women. are two Muslims, three the MILFrepresentativesaid. Mindanao,” in conflict the of settlement political negotiated honorable an find to trying in Front Liberation Islamic Moro the the and government by undertaken being peace of pathways the alongside contribute to tying for community the in leaders your especially you, of all late congratu me Let everyone. of support the deserves that undertaking behalf of the MILF Central Committee. “Indeed, this is a very laudable local andinternationalNGOs,church,academemedia. One time in Pikit, I invited one ustadz and two Islamic teachers to teachers Islamic two and ustadz one invited I Pikit, in time One level formal the on place takes often which dialogue the is “This not institutions “as religions sees therefore, dialogue, of kind This Of Muslims. are them of 3 staff, full-time 11 employs parish The on delivered he message the in effort Mr.the Von praised Haq Al D ialogue

of W ords

or D iscourse ­ ­ started to return to their farms. I blessed the new chapel that the com the that chapel new the blessed I farms. their to return to started peace-building activities. the community rebuild their lives through socio-economic projects and accompanying been has that NGO an of head the Camino, Gilbert ted of theinter celebration 3-day the of night second the enjoying were Christians and foot ofthe mountain. The voices could not have come farther. Muslims The sounds oflaughter reverberated in the entire village situated at the stayed. we where house the from heard be could center multi-purpose and Christianfarmerinhabitants. Till midnight,themerriment at the Muslim between encounters frequent of scene the town, neighboring they helpedusevenifweareMuslims.” and love your neighbor. They consider us as their neighbors. That’s why God Love two. into them summarized they Then, commandments. ten why Christians help them in times of war. He said, “The reason Christians the have them told he war.Then the during especially them helping in Church the of intention the was what inquired who Muslims fellow the Christianconceptofit. presents minister lay catholic a and peace of concept Islamic the ents body was talking about war, we were discussing peace. An ustadz pres Pikit. in wars the every of While days difficult those during especially experience forourChristianleaders. the significance of the holy month of Ramadhan. It was a very enriching Muslim dialogue, ballgames, poster and slogan making contests, sing contests, making slogan and poster ballgames, dialogue, Muslim enough sleep,”hesaid,his garandriflestandingbesidehim. the whole night and during the day we work in our farms. We don’t get very difficult here. I don’t know if I could persevere. You see, we guard Muslim single walking aroundthevillage. a seeing not remember I then, Back, years. turbulent munity had built. The old one had been razed to the ground during those One time I was invited to a religious symposium in a village in the One ofourMuslim friends later found himself explaining to his groups different with discussions group focus conducted Wealso They had a street parade, Quran reading, symposium on Christian- I remember the complaint of one of the chapel leaders. “Father, it’s Gilbert was right. It was only in 1997 that the Christian inhabitants “It was a very slow and long process. It took us three years,” admit -village PeaceFestival. ­ ­ ­ ­ ­

Oblatio l 103 l Vita et Missio Oblatio l 104 l Vita et Missio tions addressedinthiskindofdialogue.”(EdmundChia,FSC) ques the of some are These virtuously? live to us motivates What us? for God is Who pray? we Why pray? we How dialogue. of dimension neighbors again. The ideawastocontinuetalkinganddialoging. and friends become and past the forget could enemies former how ine ing contests and cultural presentations. It was difficult, indeed, to imag the Christian vendors. The first time she went around to collect, some collect, to around went she time first The vendors. Christian the vendors composedofMuslims andChristians. of It’sassociation month. an the of mass afternoon Sunday last the sor VendorsMarket Pikit spon The etc. sardines, fruits, milk, sugar, bles, sponsoring groups would bring in offerings for the altar such as vegeta joined usinthecelebration. and came also friends Muslim Our parish. the in held was Oblate an of ordination an when time a was there Then, friends. Muslims our of one by cooked food Weoccasion. “halal” the prepare of would joy the don’t.” You should be happy when people pray and feel disturbed when people lims to pray inside my room. I asked them, “Why are you so disturbed? so much hatredaroundus. and violence with even strong friendship of bond the keeps other each for have we that respect The priest.” a you’re know WeFather. “No, said. They pray?” you when distracted not you symbols. Are and images many with room Catholic a is room my “Look, asked, once I times, aMuslimleadstheprayerbeforemeals,sometimesChristian. once they are in the convent for a visit. We eat et the same table. Some Christians butalsooftheMuslims.OurMuslimfriendsfeelathome ing ustadzes. In Pikit, the convento is no longer just the convento of the There was this lady that goes around to collect the offering from offering the collect to around goes that lady this was There The groups. different by sponsored is Pikit in mass Sunday Every Every patronal fiesta, we usually invite our Muslim friends to share Some of our Christians previously commented why I allowed Mus pray.to place a as them for room my opened I lot. a pray Muslims Over the years, I have developed friendships with Muslims includ spirituality,of dialogue the as to referred “Also spiritual the is this D ialogue

of F aith

or R eligious E xperience ­ ­ ­ ­ ­ ­ ­ change the way people look at themselves and the way they look at look they way the and themselves at look people way the change now. church also helped them. This practice has been going on for sometime said, during times of wars when they were at the evacuation centers, the wished to be included in the prayer through their offering. also Besides, they they that saying give, also they that insisted vendors Muslim the vendors did not insist. However, the second time the lady went around, Muslim The Mass. the of celebration the during used be would fering of the that saying refused she but give to wanted also vendors Muslim ed andsoontheywillgrow. on the ground. Actually, on that same month, the seeds have been plant however, that nothing is happening just because you don’t see anything mean, not does It bare. totally fields the see you fall, to starting just is May, In fields. vast the by pass rain would the mass. I when say There, sisters inthesamehumanfamily. others. People need to accept the reality that we are in fact brothers and in thisarticle. lenging ministry for us Oblates, but it is not entirely impossible as narrated universal message.Inter-religious Dialogue cansometimesbeaverychal It’s apersonalexperiencebutthestoriescontainedin this articlecarrya Dialogue ofWords orDiscourse,andDialogueofReligious Experience. Conference. Thesefourforms are Dialogue of Life,Dialogue Action, Forms ofDialoguepromoted bytheFederationof Asian Bishops lim separatistgroup. It’s agrassroot experiencethatisbasedontheFour Mus a and forces government between conflicts decades-old by ravaged communities inMindanao,anislandtheSouthernpart of thecountry who hasspentmostofhismissionarylifeasanOblatepriest inMuslim S ummary One thingIlovetodoasapriestisgothefarmvillages to is dialogue, Muslim-Christian in challenge biggest the think I –

This article is based on a personal experience of the author This articleisbasedonapersonalexperienceoftheauthor [email protected] Roberto C.Layson, Philippines - - omi ­ ­

Oblatio l 105 l Vita et Missio Oblatio l 106 l Vita et Missio R n’est pas missionimpossibletelqu’ilnousestnarrédanscetarticle. peut envoient unmessageuniversel.Leministère dudialogueinterreligieux C’est uneexpériencepersonnellemaislesrécitscontenusdanscetarticle : dialoguedelavie,l’action,parole etdel’expériencereligieuse. telles quepromues parlaFédérationdeConférence desEvêquesd’Asie C’est uneexpériencedeterrainancréedanslesquatre formesdedialogue nées entre lesforces gouvernementalesetungroupe séparatistemusulman. Philippines, des Oblat auseindecommunautésmusulmanesàMindanao,uneîleSud qui apasséla plusgrandepartiedesaviemissionnaire commeprêtre rience oblate. R nosotros Oblatos,pero enabsolutoesalgoimposible. Interreligioso puede ser amenudounministerio lleno de desafíospara las historiasen él narradas contienen un mensajeuniversal: El Dialogo Religiosa. Aunque el artículo parte de la experiencia personal del autor, de la Palabraodel Discurso Teológico, y el Dialogo de la Experiencia Asia: A saber:ElDialogodelaVida, ElDialogode Acción, El Dialogo Dialogo promovidas porla Federación de Conferencias Episcopales de que parte de su vivencia y que está basada en las Cuatro Formasde Es unaexperiencia separatistas musulmanes. del gobiernoygrupos zas Filipinas, un área del país devastada por décadas de conflicto entre fuer munidades musulmanasenMindanao.Mindanaoesunaislaalsurdelas pasado lamayoríadesuvidamisioneracomosacerdote Oblatoenco ta. ésumé esumen Elartículoestábasadoenlaexperiencia personal delautor, quienha bien apparaître parfois comme un défi pour nous, Oblats, mais Oblats, nous, pour défi un comme parfois apparaître bien –Ledialogueinterreligieuxenpleinepâtehumaine:uneexpé –Eldiálogo interreligioso enlospueblos:Una experiencia obla Cet articlerepose surl’expériencepersonnelledel’auteur une région ravagée par un conflit vieux de vieux conflit un par ravagée région une dizaines d’an dizaines ce ce - - - - - A Rome, 16September 2012. selves toGod’s peopleinunselfishlove.” ourselves to the Father in obedience even unto death and dedicate our give we Thus, life. his of pattern the ourselves in reproduce to strive Weus. in live him let to him, with identify deeply,to more him know to us draws him with cooperate to desire The Jesus. of disciples be to everything leave to ready “Wemen inspiration: are profound my been put allthehopesandexpectationsofourlife. today’s“Youcan gospel: we whom in one the are you - Christ” the are about himandhatehim. badly talk others And that. for him love and revolutionary political a a great historical protagonist. Others again consider him to have been moralist, generous a person, wise great a was Jesus that claim Others happened. really never that something tale, fairy a is Nazareth of Jesus about know we what that say Some Christ. Jesus about opinions and you, who do you say that I am?” We hear all kinds of contrasting voices thousand years ago, but it is also directed to us here present today: “And about talk another partofme,amoreinternaljourney. to like would I today But life. my of realities external the are These Rome. in here Paul’s College St of Rector years five almost now Vicar;as and years six and as Assistant years six Administration, General the of member ministry; formation in years 13 and work sion * always has 2 Constitution life Oblate my of years fifty the During in Peter by proclaimed that is Jesus of identity true only the But two disciples his to directed was Gospel the in question Jesus’

Homily at the occasion of his fiftieth anniversary of Oblation, General House, General Oblation, of anniversary fiftieth his of occasion the at Homily to be a missionary; worked in South Africa, 13 years in mis in years 13 Africa, South in worked missionary; a be to Oblates the joined Belgium; in born life: my of details some t the beginning ofthis Eucharist Father Superior mentioned “AND YOU, WHO DO YOU SAY THAT * I AM?” D aniel C orijn , omi ­ ­

Oblatio l 107 l Vita et Missio Oblatio l 108 l Vita et Missio measure himself to what he has, but to what he is prepared to lose to prepared is he what to but has, he what to himself measure even obedience Christ’sthat said once Somebody …” death unto not does disciple in Father the to ourselves give we “Thus, says: love. 2 our Constitution of Again, measure the becomes cross The walk the path of renouncing one self, even unto giving up one’s life. low me.” To take up one’s cross means that, out of love, we fol have to and cross his up take himself, renounce him let follower, my 3. To takeup one’s crossandfollowJesusuntildeath us “toidentifywithhim”. demands it direction; that in forward go to us of demands persons, consecrated as religious, as vocation our easy,but not is surely It day. after day ourselves engage to have we which for ideal dous tremen a indicate They radical. extremely are They are. we thing every and have we everything us of ask expressions These life”. his of pattern the ourselves in “reproduce and us” in live him “let Christ in us. The text of Constitution 2 says that we, Oblates, must of life true a but imitation, an only not fact, Christ’sin of and life, but a decision to live like him. Our whole life has to be an imitation 2. “To identifywithhim” have togrowinamoreintimaterelationshipwiththeLord. we do always but Christ, Jesus God-man the of mystery the earth on here perfectly knowing at arrives ever us of none and attained, be to aim an realized, be to challenge a walked, be to road a ways al remains this Obviously, Christ.” Jesus with union closer into Mary Immaculate … and under the guidance of the Spirit, we enter “Withsays: 36 Constitution what live to tried I so Ireland. And in retreat day a thirty I did finally and ; weeks five for Land Holy the to went I own, my on then, Louvain; of University Catholic the at that year I did three things: first, I followed a course in Christology ample. In 1998-99Ihadthegraceofreceiving a sabbatical. During “Who is Jesus Christ for me today?” And I will give a concrete ex 1. “To knowhimmoredeeply” Let medevelopherethreepoints: In today’s gospel Jesus exhorts us: “If somebody wants to be to wants somebody “If us: exhorts Jesus today’sgospel In This is no longer a question of intellectually knowing the Lord, In my Oblate life I have always wanted to deepen the question: ­ ­ ­ ­ ­ comings andsins. short my for pardon ask humbly I And known. have I sufferings the family for me. I would like to thank the Lord also for the difficulties and ternity in the various Oblate communities, a Congregation that is a real fra great a educators, wise and generous together, knit closely natural family a parents, Catholic wonderful life: my in received I that ings Oblate religiouslife. each ofus: May the Lord help us and give us the grace of perseverance in our in perseverance of grace the us give and us help Lord the May - To takeone’s crossandfollowhimuntildeath - To identifywithhim - To knowJesusChristmoredeeply for important are that words tree the repeating conclude, me Let Today I would like to thank the Lord for the many graces and bless love iswithoutmeasure”. for love’s sake. And the great St Augustine wrote: “The measure of Amen. ­ ­ ­

Oblatio l 109 l Vita et Missio ciel chemins encoreinexplorés. des d’essayer l’audace pays, d’autres provenant nouveauté la jeunes, contribué à donnerdesracines solides,l’audace et l’enthousiasme des au premier groupe de sœurs, la sagesse et l’expérience des celles qui ont construction d’âge etdeconditionsdifférentes, chacune apportant sa pierre de dans lagrandefamilleOblate. greffé Institut, notre de celui Dieu, de spécifique projet l’Égliseet dans même force, etcela nous permet de contribuer à laconstruction d’un rentes époques et avec des manières de faire différentes, mais avec la porteur devéritéetd’espérancepourlesautres.» dans larencontreavec Jésus nepeut manquer de devenir àsontour de nous dévoiler notre propre vérité... celui qui a reçu la vie nouvelle à l’existence. plus profonde du cœur, la seule qui puisse donner sa pleine signification cruche vide et l’espérance de trouver la réalisation de l’aspiration la ment de savie,comme la femme de Samarie, près d’unpuits avec une LES COMI :MISSIONNAIRESDEL’IDÉE MISSIONNAIRE Familia oblata » quenouspensons réunieautourdeMarie Immaculée avec le p Des Existant depuis61ans,notreInstitutestcomposé de personnes Cette même expérience se répète pour chacune des Seul Jésus est capable de lire jusqu’aux tréfonds de notre cœur et cœur notre de tréfonds jusqu’aux lire de capable est Jésus Seul « Il n’y a pas d’homme ou de femme qui ne se trouve, à un mo un à trouve, se ne qui femme de ou d’homme pas a n’y Il comi : ont déjà conclu leur voyage sur terre et cette « cette et terre sur voyage leur conclu déjà ont la richesse de l’intuition originaire des A ntonietta M ongiò , comi 1

comi comi appartenant Oblatio 2 , oasis du oasis àdiffé ère ­ ­ Oblati

Oblatio l 111 l Familia Oblata Oblatio l 112 l Vita et Missio en CeluiquiestleSeigneurdel’Histoire. l’abandon et confiance la est toutes nous à demandée est qui l’attitude si beaucoup de chemin a été parcouru, il en reste encore à couvrir et notre histoire dans la perspective du « déjà et pas encore. » En effet, faire de nos différences une harmonieuse mosaïque, c’est de savoir lire nouveauté demandantd’êtreaccueillieavecfidélitéetcréativité. d’une génération àl’autre, et, àchaquefois,cequiestancien devient familiale Liuzzo la manière desTiers Ordres Réguliers-la possibilitédevivre totale pourraient donner auxâmesappelées approprié d’envisagerlacréation denombreuxcentresapostoliques qui de vivre inspiré les de organisationune dynamique naître quelle il exprime le besoin et le désir qu’à l’intérieur de l’AMMI, puisse à écrire une lettre Mazenod, qui poussele Supérieur général la seuleactivitéextérieure. avec une radicalité de donation et d’engagement qui neselimite pas à mées d’ungranddésirdevouloir vivre dans l’AMMI trois irradiationsdelamêmeactionDieupourrait-ondire. contenir la à entièrement. pas parvenons ne nous car beauté la décrire d’en ficile on sesent enveloppé d’une ambiance particulière, même s’il est dif le début...Unjour, ilyavait... mettre enœuvre De l’autre côté, il y a la fécondité du charisme de saint Eugène de Eugène saint de charisme du fécondité la a y il côté, l’autre De engagées missionnaires animatrices jeunes des a y il côté, D’un Dans la« gestation Les belles histoires enchantent, et quandl’auteur est l’Esprit Saint, Lorsqu’on raconte une histoire, on commence le plus souvent par Différentes aujourd’huipar la nationalité et laculture, ce quipeut 3 , donnesolidité à notrechemin. Il envademême dans lavie

l’esprit marialetapostolique

: le témoin,

tiers-ordres 4 , danstroisvilles del’Italie (Ripa, Maratea, Caserta), ani 5 O àsacongrégation,le25Janvier1948,lettredansla

rigine dans lecontexte

l’engagement à vivre le charisme est transmis et d’offrir à ces » des

et

fondation comi et profondément religieuse il y a trois éléments convergents, éléments trois a y il

des Oblats à unevie encore plusparfaite - à de laviemoderne

âmes généreuses de comme lesOblats

l omi ’I nstitut , le P. Léo Deschâtelets, ... enfin ne serait-il pas , la possibilité , c’est-àdire l’idéal , capable

qui a ­ ­ - ­ dessiner. en vue d’une pleine disponibilité au plan de Dieu qui commence à se pulsion del’EspritSaint,ilétait à même de leslieretcanaliser l’im là Discernant l’AMMI. de national directeur l’époque à Liuzzo, sertion danslaviesocialeauquotidien,lepartagedumêmeidéaldes aujourd’hui dansl’Institut l’Eglise ? par confiées nous oeuvres,à les servir de religieuxet notreidéal ment Mazenod de Eugène St de enseignements des et spiritualité la de fleuri comme L’Églisel’Institut. des de l’Institut d’être reconnaît raison la dans et les une clartédefondationqui sedégageàpartirdetroiséléments. l’Immaculée. Marie Immaculée, « d’abord etdepurification. Même lenomcourantdel’Institutn’arrivequ’après un peudetemps : qued’épreuves ainsi de croissance et clarification de étapes diverses connaîtra Dieu, de volonté la par l’Église dans dies émettent leurspremiersvœuxdechasteté,pauvretéetobéissance. ment sérieuxdanslediscernement etlaformationspirituelle, 23jeunes chemin verscetteétapequiauralieuen1952 :aprèsunaccompagne « un groupedejeunesfontleurpremière consécration à Marieetson c’est-àdire laconsécration. le moment est venu,proposeunenouvelle étape dansleurengagement, donner uneformationàlaspiritualité oblate et,quandilreconnaitque Oui - Larelation étroite avec le charisme de saint Eugène de Mazenod Dans l’histoire del’Institutdes On entame ainsi un voyage qui, comme toutes réalités nées et gran Florence, à l’Annunziata de basilique la dans 1951, Août 22 Le Le P. Liuzzo favorise la relation entre les jeunes, s’occupe de leur Gaetano le P. trouve se inspirations deux ces de confluence la À On peut découvriricidéjàde nombreux élémentsquisetrouvent omi ». Elles n’ont pas encore émis les vœux, mais commencent leur commencent mais vœux, les émis encore pas n’ont Elles ». , parunlien qui n’estpasseulement générateur, mais enraciné 6 etensouligne lecharismecentrésur ur Sus Oblates, Sœurs Œuvre » » et L enfin « enfin a

fécondité comi

Coopératrices Oblates Missionnaires de Missionnaires Oblates Coopératrices : laradicalitéde pi « puis »

du comi

charisme , il y a dès le commencement le dès a y il , bae Msinars de Missionnaires Oblates sequela Christi , l’in comi omi ­ ­ ­ ­ .

Oblatio l 113 l Familia Oblata Oblatio l 114 l Familia Oblata Royaume et vers laréalité existentielle qui nousestproprepourêtre au service du conseils évangéliques de chasteté,pauvretéetobéissance,qui aucune réduction de radicalité dans la comi avant sa mort, alors qu’il est interrogé sur certaines questions parles et uneseuleâme »( une formedeviecommune qui rendplusvisiblel’être « un seulcoeur autrement que vivre seule ou danssafamille biologique, peut choisir constitution des premiersgroupesdeviefraternelle. La l’Institut tout entier, etquitrouvesonexpressionprivilégiée dans la l’état normaldelavieduchrétien quiestséculière. Des vraies Oblates, consacrées, missionnaires, mais vivant dans plutôt d’avoirunesortedementalité, d’êtredesOblatesséculières. question d’avoir ounonunhabit ou unestructure religieuse, mais laïques des à pensé immédiatement j’ai début, Au ont toujoursappréciéetregardéavecsympathiel’Institut. Le P.successeurs Deschâteletslesconsidéraitcomme«filles»,etses très fort. d’Eugène dansleurstraitsessentiels :lesarticles soulignent celien tutions actuelles sont différentes, mais elles gardent le charisme des celles OMI de adaptation une été ont constitutions leurs début, Au pauvres, lezèlemissionnaire,lafilialitémariale. ont incarné lecharisme d’Eugène juste lecanal,l’interprète, Eugène. Jesuisunmédiateur. LesComi Congrégation.J’ai toujours ditauxComiqueleurfondateur est St. oblate néeetplongéedanslecharismeOmi,commeunefilledela Plus qu’une fondation d’un Père Oblat, il s’agit d’une fondation - - L’état séculier tés d’unInstitutséculier. dans touslesdomainescompatibles OMI, avecl’espritetlesactivi sion… l’animation et la coopération missionnaire, et le service en mis Il estintéressant de remarquer ce quele P. Liuzzo lesplusjeunesetaspirantesenformation Le sens de famille et la fraternité : j’enaieulapermissionduSupérieurgénéral. Les Consti en changer lemondedel’intérieur collaborant tout particulièrement avec les missionnaires Actes : uneconsécrationvécueentantquelaïques, sans 4,32)etleserviceàlamission. 7 : lafraternité, l’option pour les sequela , qui est le trait particulier de . , parla profession des : : cen’était pas 8 dit peu detemps comi , eneffet, envoie ­ ­ ­ personnel etcommunautaire, ilnousfautgarderunregardthéologal porelles selonDieu. » tem réalités des réorganisation la implique qui ce monde, du fication poraine, mais nous sommes appelées à nous engager ������������������ mais aussisesfragilités. sont euxquimettent en valeur notre humanité avec toutes ses capacités, Ce sociale. insertion notre dans comme personne notre dans cifique, monde���������������������������������������������������������������� le Christ.Lesconseilsévangéliques nous indiquent notre « êtreau c’est d’œuvre maître le que d’oublier mission, la de centre au mêmes tout chrétien, et cela peut arriver à nousaussi,enplaçant nous- vie desaintEugène. « d’être l’appel la à l’amour pour l’Église et l’humanité, à la caractéristique spécifique de personne humaine. de collaborer danslesdifférentes structuresdeservice en faveurdela profession, à l’insertion dans la vie sociale et ecclésiale, à la capacité à uncharismeuniquequipasseparl’incarnation et quiestliéeàla sont toujoursvariées tement danslavocationde comi Nous vivons en plein monde, influencées par la culture contem culture la par influencées monde, plein en vivons Nous Le risquedel’activisme peut rapidement submerger l’existence de Il s’agitdemodalités d’incarnation qui peuvent toujours être reliées Les activités, la manière d’être d’unmembre d’un institut séculier Mais, comment le charisme de SaintEugenes’incarne-til concrè sant deformationhumaineetchrétienneauthentique. » buts tion que l’idée et l’idéal missionnaires ne sontpassimplement des comme nouvelle MariedeNazareth état, en tant que femme, en revivant Marie, en s’identifient avec elle, Elle incarne le charisme de Saint Eugene précisément à partir de son pour Sesintérêtsderédemptionuniverselle. soi, elle est prédisposéepourêtre l’épouse du Christ féminin, avecsesqualitésd’intuition,d’oblativité, de sacrifice de partage sans cœur un Je vaisrépéter sans cesseàjamais que laComisuitleChristavec » et���������������������������������������������������������� d’être à viser nous fontpartagerlaconditionhumained’unemanière spé missionnaires de l’idée missionnaire de toutes ses forces, mais ils sont aussi un moyen puis envoyé pour évangéliser les pauvres les évangéliser pour envoyé : il y a une richesse dans la pluralité des réponses des pluralité la dans richesse une a y il 12 C’estpourquoi,toutaulong denotrechemin

: en tant que femme consacrée, avec son génie comi

? 10 . Et encore je répète ma convic 11 à Sagloireet » , pourrépondre à « 9 qui a motivé la pour ���������� la sancti ­ ­ ­ ­ ­ ­ ­

Oblatio l 115 l Familia Oblata Oblatio l 116 l Familia Oblata et à Rome, activité socio-missionnaire à Villalba, service d’animation et en faveurdesouvriers,écoles« Montessori»pourlesenfantsàPozzilli été menéesengroupedansdenombreuxendroitsItalie:service ont ciblées, plus en plus de Certaines, années. des fin au jour le vu ont émergents danslemilieuoù les de l’existence.Enlisantlessignesdestempsetenréponseauxbesoins relations, desresponsabilités,àtraversmêmelespesanteursetjoies nous lesquelles vivons, ouverslesquellesnoussommesenvoyées. avec personnes les Sauveur du yeux les avec voir et des projetsscolaires deformationprofessionnelle enUruguay. coles, de santé et d’animation dans des villages au Tchad, au Sénégal et fondément liée à saspiritualité, Cette ONG aréalisé des projets agri Juridiquement (CO.M.I.). autonome parrapportàl’Institut, mais pro s’appelle L’ONG gélisation dans et avec l’Église par leur compétence professionnelle. missionnaire catholique et Oblat, et pourqu’ilss’engagentàl’évan tariat international, pour animer lesmembrestoutd’aborddel’esprit qui s’exprimed’unefaçonofficielleaprèsuneformation appropriée. l’Institut, avec personnel lien un ont Auxiliaires Les co-dépendantes. toxi des réinsertion la pour et psychologiques troubles de porteurs des les, les familles, les centres d’aide à la vie, les maisons d’accueil pour est ampleetsansfrontières,cependantilsprivilégient les réalités socia qui partagent son charisme et quisontappelées des non consacrées,sesontimpliquées dans la mission d’évangélisation l’animation desjeunes,notammentavecleMGCetl’AMMI. ment danslamission Cette collaborationseréaliseaussientermesdeprojetsdéveloppe Très souvent,cesactivitésontétéréaliséesencollaborationavecles les bureauxmissionnaires diocésains, collaborationdanslesparoisses... un projetdecollaborationpourl’évangélisationàMessina,servicedans de labasiliquesaintJeanenLatranpourlesimmigrantsétrangers, de soutienauxpauvresàRome- Torpignattara, centred’écouteauprès comi En 1973,les Dès le commencement de la mission Jésus leSauveurnousfaitprendrecheminquotidiendutravail,des 13 . L’Institut - reconnue officiellement par le gouvernement italien – italien le gouvernement par officiellement reconnue - « Coopération pour le Monde en Voie de Développement Voiede en Monde le pour Coopération comi comi songèrentàlacréation d’un organisme devolon ad gentes associe donc d’autres laïques, mariées ou non, , dans les missions populaires et dans , danslesmissionspopulaireset comi vivent, de nombreuses initiatives vivent,denombreusesinitiatives ad gentes Auxiliaires. , d’autreslaïques,

Leur action omi » ­ ­ ­ ­ ­ ­ ­ . en mission. vocation dans l’animation et la coopération missionnaires, et le service exclusivement missionnaire essentiel lavenueduRègne,misenoeuvredanspratique de fraternelle – vécueavec un sensdefamille très marqué – acomme but en fontla et le plussacrédel’Eglise et àHaïti. a prisfinen1982. humaine, en particulier pour lesfemmes.Ceservice àl’Église du Tchad catéchèse et pour apporter une contribution importante à la promotion le diocèsedePala,pourunservice dans levillagedeGagal, gentes leur histoire, à la décision de s’engager elles-mêmes dans la mission s’engage surlavoiedesainteté. »( sainteté. Tout missionnaire n’est authentiquement missionnaire que s’il teté, parce que «l’appel à la mission découle par nature de l’appel à la sain la à engagement un aussi c’est Mais envoyées. sommes nous qui intérêt pour lesproblèmesdeceuxqui viventautourdenous,ceuxà accueil, compassion, disponibilité, tendresse, attention, signifie qui ce de touthomme.Ils’agitd’êtrepousséeparle« zèle et pour découvrir le sens de l’histoire du salut qui se déroule dans la vie avec unregarddiscernant les signesdelavienouvelle qui existent déjà lité avec les yeux du Christ, pour se situer dans le concret d’aujourd’hui rappel constant à devenir en première lieu une femme apte à lire la réa de partir en mission ou de rester dans son propre milieu de l’Évangile. Il ne s’agit pas de choisir un ministère plutôt qu’un autre, cation, fille de St. Eugène, est impliquée dans sa passion pour l’annonce d’un Institutséculier. » OMI danstouslesdomaines compatibles avec l’esprit et les activités De 1981à1994,d’autres expériences ont été conduites au Sénégal Le 22 août 1968, le premier groupe de Pour les Toute femme qui a répondu à un appel particulier et qui est, par vo Rappelant que l’activité missionnaire est « le devoir le plus élevé . raison d’être Elle collabore tout particulièrement avec les missionnaires comi , cette passion adonnélieu,àuncertain moment de 14 L del’Institut.Celui-ci,« fondésurlacharité a

mission » ( . SurlespasduChrist,la Ad gentes

se

développe Redemptoris Missio , 29),lesConstitutions comi est envoyé au Tchad,au envoyé est » pourlesâmes, : c’est plutôt un comi , n.90) réalise sa COMI l’idéal ad ­ ­ ­

Oblatio l 117 l Familia Oblata Oblatio l 118 l Familia Oblata cause des difficultés familiales, sont dans des situations risquées. Le risquées. situations des dans sont familiales, à difficultés ou des moyens cause de manque par qui, jeunes des formation la dans aussi en particulier danslacatéchèse etlaproclamation de laParole,mais les avec collaboration en travaillent et uruguayenne terre en titut actuellement la vocation des jeunes femmes qui ont commencé le chemin de formation et partagent pour interpellation une devenu est qui et qualifié témoignage un donné a qui quartier le dans présence Une Uruguay. en Montevideo, nées, l’Institut a ouvert une missiondansle Cerro, àla périphérie de de discernement, derecherche de lavolontéDieu, decouragepour cateur à cet égard, précisément parce qu’il exige une attitude constante dans l’article5desConstitutions: le et racine la fondement detout. est qui l’être de constant rappel un fait en a y il vités, trouve dessous,encesensquesil’accent est peut-être mis surlesacti iceberg : cequiapparait est toujourstroppeu parrapportàcequise renouvelées, àcetélanmissionnaire. cher quelle est l’attitude appropriée afin de participer, avec audace et foi sentir interpellées nouvelle évangélisation »ilfautnouspourrecher société et aumoment où lesresponsablesdel’Église encouragent « la un desquartierslespluspauvresdelaville. besoins de la population avant tout par le centre de santé « de « lieu oùseconcrétise cette collaboration Talitakum. » comi Cela estvraipartout,mais le contexte de lamissionesttrèsprovo particulière auxsignesdestemps. et s’engagent dans la construction de la société, avec une attention sion prophétique(cf. rectives de l’Église, les Fidèles à leur vocation missionnaire et séculière, ainsi qu’aux di L’une desprovocationslesplusfortespour un comme présente se elle car permanent défi un est mission La Compte tenu des évolutions de la présence du christianisme dans la Afrique en aussi s’incarne charisme Le En 1986,àlademandedes , italiennes et congolaises, essayent de donner une réponse aux réponse une donner de essayent congolaises, et italiennes , Vita consecrata comi C omi . Elles représentent la présencedel’Ins expérimentent la force etla dimen omi u y rviln dpi ds an des depuis travaillent y qui , 84-85)deleurconsécration omi - comi à isaa u groupe un Kinshasa, à : estlecentreéducatif comi estcontenue Siloé » dans ­ ­ omi ­ ­ ­ ­ ­ , difficile. Nous ne sommes pas meilleures que d’autres et nous n’avons nous et d’autres que meilleures pas sommes ne Nous difficile. sommes appelées à vivre, tout en restant là où l’incarnation devient plus a unprojetd’espoirpourl’humanité. C’est danscetteréalité que nous d’amour semblent vouloir empêcher la possibilité de croire que Dieu fragile, lasouffrance, l’injustice, l’incertitude, la violence, lemanque d’adaptation manœuvre toute difficile souvent rend qui rente partraditionetculture. modalités nécessaires à vivrel’Évangile dans unequotidienneté diffé des et moyens des constante et humble recherche la aussi et vérité, la bustible, carcette forcesepropage. les plus difficiles, et que la communion fraternelle est un excellent com une forcecapable deproduirelalumière jusque danslessituations pou nous croyons, vons expérimenter quelavieévangélique a une forceenelle-même, y nous si Mais, éléphant. un transporter qui fourmis veulent des celle que difficile aussi tâche une parfois est dienne et nouspouvonstransporterunéléphant. » personnes etdesévénements. des cœur au l’Esprit de l’agir de contemplation la à prière, la à Parole, nées en Dieu et si nous donnonsdu temps considérable à l’écoute de la de chaquejourquenouspouvonsaccueillir si noussommesenraci marquées parlesdiversespauvretés. velopper une sensibilité spirituelle particulière vis-à despersonnes que danscertaines régions del’Italie, nous engageàacquériretdé la Résurrection. de signes les manifestent se où lieux les reconnaître de mesure en plus complexes, pour trouver le sens de ce que nous faisons et être de la surface, pour comprendre ce que Dieu dit dans dessituations des pâte pour la fermenter nous demande d’être en mesure d’aller au-delà en vuedubiencommun.Restercommelelevainquiestcachédansla lées à assumerla responsabilité de faire tout ce qui estennotre pouvoir Pourtant, danslecontexte actuel demondialisation, nous sommesappe pas desolutionsauxgrandsproblèmeslasociétécontemporaine. ir e tminr e vlus vnéius as a i quoti vie la dans évangéliques valeurs des témoigner et Vivre Un proverbe africain dit défile C’est situations? ces dans d’espoir signe un être Comment Notre présence, en particulier à Montevideo et à Kinshasa, ainsi Le monde est en train d’évoluer avec une rapidité surprenante, ce : « Les fourmis ont dit : allons-y ensemble : l’équilibre est l’équilibre : ­ ­ ­ ­ ­ ­ ­

Oblatio l 119 l Familia Oblata Oblatio l 120 l Familia Oblata la place »auxautresetporter«lesfardeauxunsdes( « de capable être signifie qui ce communion, de spiritualité une cultiver à s’engager sœurs, les avec communion la à et confiance construire une relation personnelle avec Lui. Etc’estaussicroire à la sa propreprésenceà« êtrelà»dansladisponibilitéetl’amour. moments d’épreuvequiamènent à retrouversérieusement les raisonsde talité différente, apprendreàfaireleschosesdifféremment, vivreles climats différents, parlerunelanguedifférente, faireplaceàunemen « spéciale» avecMarie. est uneconsacrée.FilledeSt.Eugène,la créature. Cetterelationestencoreplusaccentuée par lefaitquela de foietservice,chemin et de croissance :elle est lanouvelle l’Esprit, laMèreduChrist.Marieestpourchaquebaptisé unmodèle Trinité implique pour la misme, devientundéfi. dyna et confiance avec collabore, qui communauté d’une moignage craintes, des soupçons,d’enfermement dans la sphère duprivé, le té n’y a d’autre moyen pour y arriver que le témoignage de la communion. Christ, maisdeleleurfaire« voir»ettoucherleursmains.Etil demandent, à nouslesmissionnaires,nonseulement de « parler»du jalousies. Leshommesdenotretemps,inconsciemment peut-être, nous et méfiance carriérisme, compétition, engendrer peuvent qui et saillent 2), en repoussant les tentations rianizzazione relation que la À l’instar de touslesbaptisés, vivreencommunion avec laSS. Dans unesociétécaractérisée parunesorted’implosion, avec des C’est surtout avoir le regard constamment orienté vers Jésus,pour Partir en mission Vannina Castellano (l’une des premières Vanninades (l’une Castellano à vivre sa mission sur terre. L’âme, qui se met de côté pour donner pour côté de met se L’âme,qui terre. sur mission sa vivre à jeune la fille deNazareth lapossibilitédeseplongerenelle pourretourner à donner pour Marie, à cœur) esprit, (corps, personne sa La Comipoursemarianiser– c’estàdirepourdevenirMarie-prête 15 C = Transformation en Marie. » comi omme doitavoiravecMarie :«spiritualité mariale = Ma

une ad gentes N comi ouvelle une relation avec Marie, l’Épouse de ������������������������������������� égoïstes qui continuellement nous as n’estpasseulement s’adapter à des M arie comi

de estappelée à unerelation comi N azareth ) exprime le type de type le exprime )

donner de donner Ga comi 6, ­ ­ ­ ­ ­

déchirée, blessée, etnous aideàdonnerdel’espoir et ducourage,même l’Église et dans l’Église la passion pourl’humanité si souvent confuse, sommes confiantes et nous pensons que ce voyage nous fait sentir avec donner Jésusàl’humanité. consécration danslemondeetlamaternitéspirituelle. exclure quiconque, personnesoumilieux... C’est ladimensionde femmes desontemps,sachantentrerenrelationavec lesautres,sans être signifie Cela Marie. de style le incarner et saisir facile pas n’est il le marianiser. C’estunengagement à serenouveler tous lesjours,car puisse continueràêtreprésentedanslemondepour letransformeret tant de soulignerquela dépossession desoi,l’engagementàtoutaccueillirdes mainsdeDieu. pour St.Eugène,d’entreteniravecelleunerelationbasée surl’être,la Dieu esttout(enprincipe,commetensionetdésir).Ils’agit, qualité delarelationavecDieu :pourMarie,esttout; la toute aussi trouve y On prochain. le et Dieu servir de volonté la dans à lavolontédeDieusurelle.Marieestlemodèlenotrefoiquigrandit réponse « qu’ilmesoitfaitselontaparole»,avecunedisponibilitétotale mettre enévidencecertainsaspectsquimesemblentplusspécifiques. de notre «féminité» modelée sur celle de Marie, mais je vais essayer de dimensions. Ilestévidentquecelaportel’attention sur lavaleurtotale La Il s’agitd’unerelationquiimpliquetoutelavie,danstoutesses etc.), partout,lecœurdeMarieCorédemptrice. les manifestationsdelavie(apostolat,profession,relationssociales, Elle, avec Elle, par Elle apporter aumonde (sécularité), dans toutes la mission de Marie, Mère du Christ et de l’humanité nouvelle. Et en Nazareth” de Marie “Nouvelle proche deLui). et le faire grandir là où il doit encore grandir (parmi ceux qui sont où iln’apasdeplace(parmiceuxquisontloinLui),lenourrir là pour une«nouvelleMariedeNazareth»faireconnaitreJésus obéissance et sa disponibilité à Dieu. Cesera donc unbesoinnaturel son avec Marie, de simple style le et l’empreinte avec évangélique, place à Marie, agit sur une impulsion de l’Esprit Saint. Sa vie sera La La Le chemin devient parfois fatigant et plein de difficultés. Nous difficultés. de plein et fatigant parfois devient chemin Le comi comi comi estappelée estappeléeàpoursuivrede Marie lamission estappelée à être l’imagevivantedeMarie. à revivrel’esprit comi « seprête soi-même : c’est-à-dire “réincarner” l’esprit et l’esprit “réincarner” c’est-à-dire deMarie. Marie est toute en sa Marie esttouteensa » afin que Marie que afin Il estimpor : recevoiret comi ­

Oblatio l 121 l Familia Oblata Oblatio l 122 l Familia Oblata la nouveautédel’Évangile. gnons deroutedeshommesetfemmesouvertsàaccueillir et vivre à créerunenouvellefaçondepenseretd’agir, pourdevenircompa faite depetites choses,depetitesréponsesauxgrandsbesoins,quiaide dans lespetits choix de touslesjours.C’esteneffet la vie quotidienne, pour l’ façon d’annoncer le Christ Sauveur, sonamour passionné pourLui, pour tout homme et évangélisatrice reçue du Seigneur et la vivent en imitant l’audace de StEugène, sa mission la accueillent Elles vocation. leur de spécifique est qui séculière et féminine historique. Les de StEugèneMazenod,transmis parlePèreGaetano Liuzzo, service deSuperiorcommunauté...) breuses tâchesauservicedesaProvince(conseilprovincial, magazine surlamission, a marquésavie et lui a permis de continuer, avec sérieux et responsabilité, de nom gements entant qu’ de sontravailmissionnaire en tantqu’animateur, maissanspourtantnégligersesenga pour l’Eglise façon d’annoncer le Christ Sauveur, sonamour passionné pourLui, pour tout homme et évangélisatrice reçue du Seigneur et lavivent en imitant l’audace de StEugène, sa mission la accueillent Elles vocation. leur de spécifique est qui séculière et féminine qui aétéfondéepareux. passione diPadre GaetanoLiuzzo pour son âge.Ilestlefondateur historique des dérogation une obtenu ayant théologie, de année troisième en 1935, juillet 7 le prêtre ordonné est Vicoa Il Maria (Caserta). Santa de séminaire petit au entre il 1924, probation pontificale. 11 10 9 8 7 6 5 4 3 2 1 É

Constitutions Registration, année2001. Constitutions Circulaire Message duSynodedesÉvêquesauPeupledeDieu glise. Association Missionnaire de Marie Immaculée, qui collabore avec les avec collabore qui Immaculée, Marie de Missionnaire Association « Les Comifontdoncleurlecharismeoblatetl’incarnent selon lacondition Dès lanaissancedel’Institut des Le P. GaetanoLiuzzoestnéà Tortorici (Messina)le18décembre 1911. En Coopératrices Oblates Missionnaires del’Immaculée, Institut Séculier d’ap « L’Institut des . » » ( comi ( Constitutions Constitutions n.182. omi fontdoncleurlecharismeoblat etl’incarnent selon lacondition : , art.8. Préface : l’obéissance aux supérieursetl’amourpourlaCongrégation comi tire son origine delaspiritualité tiresonetdesenseignements , art.2) , art.2) ; art.71. , comi , Roma2011, 100p. comi comi . , leP. Liuzzoluiaconsacrébeaucoup Cf.

F. F. C Kinshasa, Rep.D.Congo Antonietta Mongiò, iardi , 26octobre2012. [email protected] , L’Idea missionaria.La omi , sonfondateur omi comi et ­ ­ ­ ­ ción alossignos delostiempos. comprometen enlaconstrucción delasociedad,poniendoespecialaten- monio de su vida. Gracias a la dimensión profética de su consagración, se mente porlapalabrayacción, ydemaneramásespecialporeltesti- directa- Cristo a anuncian ambientes, distintos sus en Insertas vocación. su a específica secular, y femenina condición su con acuerdo de carnan de Mazenod:LasCOMI,portanto,hacensuyoelcarismaoblato yloen- tiene suorigenenlaespiritualidadylasenseñanzasde SanEugenio 21 de Noviembre de 2001 como instituto de derecho pontificio. El Instituto engage inbuildingsociety,withspecialattentiontothesigns of thetimes. they consecration, their of dimension prophetic the By lives. their of witness milieu, theyproclaimChristdirectlybywordandactionbutespecially bythe women. in a way however that is specific, to their vocation. Inserted into their secular by embodied charism, Oblate the adopted therefore have are COMI has itsorigininthespiritualityandteachingsofSt.EugenedeMazenod:The Institute The 2001. 21, November on right pontifical of institute an as lished R S S Agosto de 1951, en Florencia, por el P. Gaetano Liuzzo, lar delas“CooperadorasOblataslaInmaculada”fuefundado el22de société, avecuneattentionparticulièreauxsignesdestemps. prophétique deleurconsécration,elless’engagentdanslaconstruction dimension la Par vie. de témoignage le par spécialement mais l’action, et rées dansleurmilieu,ellesannoncentleChristdirectementparlaparole Insé- vocation. leur de spécifique est qui séculière et féminine condition la Mazenod :LesCOMIfontdoncleurlecharismeoblatetl’incarnentselon tient sonoriginedelaspiritualitéetdesenseignementssaintEugène été érigé au rang d’institut de droit pontifical le 21 novembre 2001. L’Institut été fondéle22août1951,àFlorence,parP.GaetanoLiuzzo,OMI.,eta on August22,1951,inFlorence,byFr.GaetanoLiuzzo, Secular Institute“OblateCooperatorsofMaryImmaculate”wasfounded umma uma ésumé 15 14 13 12

Impossible detraduirecemotitalien. Constitutions Organisation nongouvernementale. Constitutions r io r – L’Institut séculier des «Coopératrices Oblates de l’Immaculée» a –L’Institutséculierdes«CoopératricesOblatesdel’Immaculée»a y –LasCOMI The –TheCOMI:MissionnairespromotingaMissionaryidentity. , art.8. , art.4.

: misionerasdelaideamisionera.ElInstitutosecu- omi omi , andwasestab- , y erigido el , y erigido el

Oblatio l 123 l Familia Oblata

O Frs. RobertStreit, Johannes Wallenborn andHeinrich Fromm. to the priesthood, remained editor in chief till 1904. His successors were was transferred to Hünfeld as magazine well. Joseph Classen, the meanwhile ordained of office editorial the headquarters, its become had feld office wasatStCharles’s JuniorateinHolland. year.first the editorial within The doubled that number a copies, 2.000 was circulation first the and pages, 32 had magazine The maculate”. Im Mary of Oblates Missionary the of Congregation the of News late, Missionare Oblaten den Unbefleckten Jungfrau Maria - Mary Immacu der Congregation der aus Mitteilungen Immaculata, “Maria of title the spreading informationaboutOblateapostolate. Thus, inOctober1893 of purpose the with magazine a publishing of idea the by thrilled was He Scholastic. a then Classen, Joseph was them of border.One Dutch joined the Oblates at. St. Charles on the other side ofthe German- already had Germans young many 1892, In founded. was German in magazine Oblate first the event important this before years two good a HOW “MARY IMMACULATE” BECAME“DER WEINBERG” In 1897, after the Province had been officially established and Hün under published was magazine Oblate German a of issue first The HISTORY OF THE GERMANOBLATE MAGAZINE Father Simon Scharsch was appointed its Provincial. Already Provincial. its appointed was Scharsch Simon Father 4 May on and Province, Oblate German a establishing n December 10 Documenta C A th hristoph

history , 1894, Propaganda Fide published the decree

H full einemann

of

changes , omi Oblatio th , 1895 ­ ­ ­ Oblati

Oblatio l 125 l Documenta Oblatio l 126 l Documenta readers remain faithful in paying the annual subscription fee of the 2 if marks. Oblates, the for is it help great a what out points frequently and presentation new the appreciate to readers the to appeal humored good the Oblates of Mary Immaculate”. Fr. Wallenborn, the director, makes a formerly rather long-winded title is simplified to “MonthlyThe year. Magazine liturgical of the of rhythm the following of instead January of month the with starts edition annual each on now From modern. more somewhat and bigger slightly becomes magazine the of presentation The gift”: “jubilee a call they what with themselves reward editors the elki waseditor inchief,andthenfollowed bytheauthorofthisarticle. the new provincial house at Mainz. From 1968 till 2004, Fr. Jürgen Jag BERG” (the vineyard), and in 1964 the editorial office was transferred to with 1966 127.000 copies. in attained was magazine the of history the in circulation highest 85.000. The was it 1954 in copies; 20.000 near was circulation the start new the after months three Already success. grand of period years’ 22 a starting chief, in editor of task the over took Willenbrink possible aftertheendof World War II. portant issue for the Congregation to start publishing again assoon im an was it that wonder No promoters. and friends their and Oblates under thepretextofshortagepaper. tional Socialism was not easy. In October the publication was forbidden tor inchieftill1934,followedbyFr. HeinrichFromm. to the editors. Fr. Wallenborn, author of these humorous lines, was edi We do not know whether that good lady ever sent her ham and sausage farm.” her from products delicious of full basket a shortly us send to promised reminder a send to had we whom Westphalianpromoter, a once everybody.Only for as times these in Oblates us for hard as is life But shoes. leather genuine of pair a or butter of grams 100 say ers, subscrib new ten every for gift promotional a promise could we if pen scribers in those hard times: “One can hardly imagine what would hap He also shows himself conscious of the difficulty to win over new sub In 1953, the title of the magazine was changed to “DER WEIN “DER to changed was magazine the of title the 1953, In war,Fr.Bernhard the of end the after year a barely 1946, In April the between communication of interruption serious a meant This To be the director of a catholic magazine during the period of Na In 1918,ontheoccasion of the 25 th anniversary of the magazine, the of anniversary 171 (1) ­ ­ ­ ­ ­ ­ ­ ­ of the Weinberg magazine, three more were busy with the publication the with busy were more Weinbergthree the magazine, of this very well. Twelve years ago there were still three Oblates as editors illustrates board editorial present the of state The challenges. new ent too, have to make efforts for continuous development. New times pres editors orinthesalesdepartment. as work the for available Oblates young sufficient on rely and scribers each approximately 20.000 copies. One issue is a double number Other year, Weinbergper Der of issues eleven are There press. catholic the cal position and meets with many problems. This is particularly true for present conditions in Germany print media are generally in a very criti Republic. the common identity of the Oblates in Germany, Austria and the Czech visually manifesting year, thus next during official become will which Corporate DesignfortheCentral European ProvinceoftheOblates, MAMI. Moreoverweare the of Report Annual the calendar, illustrated the Oblates, the of Site Internet the for: care to have we objects minor several are there above, mentioned publications main two out Besides years. two for team our join Veitswill Sebastian Mr. 2013, autumn In student. a Bidinger, iel Dan Mr. and co-editor, as Hardt Elisabeth Mrs. by assisted are office editorial the of Wefour possible as long as work their do to continue three these better, only but older grow not do Oblates since But ago. long age retirement their reached have would conditions economic lar secu under who Stendebach, Josef Franz and Jagelki Jürgen Roerig, lates on a full time basis. Among these four there are three, Frs. Werner year. Today these two teams are merged into one consisting of four Ob a times three liturgy,appearing and preaching for manual a year), cal liturgi the WortWord“Gottes (The during of Kirchenjahr” God im of The editorial tasks describe our work, but not completely. Under completely. not but work, our describe tasks editorial The new a develop to people, Lay and Oblates other by busy,assisted As is the case in many other institutions or enterprises, the Oblates, The times are over when we could hope for rising numbers of sub C hallenges P resent

of situation

the F uture

­ ­ ­ ­ ­ ­ ­

Oblatio l 127 l Documenta Oblatio l 128 l Documenta be clarifiedandtodecided. be to yet question a to is simultaneously both or print in ought or online published it whether but outreach, and quality with publication of No doubt, the Oblates of the Central European Province need some sort on sellingthe Weinberg orwhetherwearegoingtodistributeitfree. go to want we future the in tions. whether decide to have we Therefore subscrip the than income of source greater a are magazine the by ated ask a subscription fee from their readers. However, the donations gener Oblates the magazines, similar publishing orders religious many than ber of the board is on leave or otherwise traveling, he takes along his along takes he traveling, otherwise or leave on is board the of ber a meetingoftheeditors. editorial the of board responsibleforthese pagesarediscussedanddecided on during members the of suggestions The people. young and articles of certain series, tomeditation, to topicsinteresting children responsible forthesepages. this involvesaconsiderable effort oftranslation on thepartofeditor Evidently, Oblates. the of activity missionary of range wide the in on the main source of information and of photographs about what is going become have updates their with Institutions or Provinces Oblate ferent and lesspersonalletters from missionaries, the homepages of thedif less receive we imagined be easily can which reasons various for and already years many for Since world. Oblate the over all missionaries publish some ofthe numerous personal letters and reports coming from of Oblate Missionary Apostolate. Originally these pages were meant to fields different the to dedicated are Missions”, our from “Letters berg, written on paper, the topics have to be selected. The first pages of Wein 10 March by ready be to has May in published be mail. The dead line of every issue by is pretty or early for promoters the editors. by Asubscribers the text to to delivered magazine, monthly a is Ours tasks. day’s every of routine the by absorbed mainly are tors Photographs are a vital issue for the magazine. Whenever a mem The remaining standardrubricsofthe magazine are dedicated to In spiteoftheseimportant questions concerning the futureedi Another question to be discussed is that of the mode of publication. D aily

routine th . Before anything is anything Before . ­ ­ ­ ­ ­ ­ would beinvolved. photo agencies, especially in cases when otherwise expensive traveling consider a Naturally, it. able part use of the photography we to need comes from professionals or how from know and camera good a have who photographers those to grateful are we so print, color for needed is photography of (resolution) quality High countries. those to visitors official or private occasional on or Missionaries respective the on all come might across. he subjects interesting miss to not sure make to camera for monthfaithfully distributeourpublication. ment and the mailing. Finally there are the many volunteers who month depart accounts the of care take who those Publishers, Oblate of team whole the others: many of work the on rely we addressees, the reach efforts our of results the that sure make However,to spirit. missionary with them fill to Work,and our and congregation our about informed publication amountstoabout1000pagesayear, editedbyourteam. Deacons and Lay Ministers of the Word in their liturgical functions. This Priests, help that volumes these to contribute Oblates, non mostly thors, homilies on all the Sundays and Feasts of the liturgical year. and About 90 meditations au intercessions, for hymns, of choice the for suggestions the Oblates three times a year for the German speaking clergy. It contains gestions for homilies and liturgy in the form of a periodical published by Sug the Wort“Gottes Kirchenjahr”, to im equally applies concerned, is least ofallexpected. boring. are they even where in and creep usually mistakes necessary, tiring for is it However, is reading of kind this with spent hours and priate pictures have to be found, and a final proofreading has to be done. have to be shortened or completed, and furnished with subtitles; appro magazine. may our Atext of given requirements the to adapted and on text is then entrusted to one of the team members in order to be worked chosen The readers. our for interest of be could what decides team our texts. Over andagain journalists orother authors sendusarticles, and In many ways our team is busy to keep our friends and benefactors photography as far as Weinberg,except about said been has What Proofreading is probably the least agreeable task for editors. Hours What has been said about illustration applies equally to some of the For photographs from the mission field we depend of course above ­ ­ ­ ­ ­

Oblatio l 129 l Documenta Oblatio l 130 l Documenta the future to inspire people with enthusiasm about our work, our life our work, our about enthusiasm with people inspire to future the in also succeed we if achieved be only can this all that consciousness the about News, Good the announce and we that conviction the cultures; Missionaries foreign of work the about information spreading of joy the years: the over unchanged remained has much However, den. forbid was publication the when period a even was there and downs, to beadapted to thetaste of thetimes, the circulation had itsupsand had presentation the then, and now changed has title The published. is 1918, S.325. 12/13, Heft Jahrgang, 25. Maria, Jungfrau Unbefleckten der Oblaten Missionare der and ourfaith. 1 Magazine Oblate German our years twenty and hundred a Since J. W allenborn , Ein Jubiläumsgeschenk , in: Maria Immaculata Christoph Heinemann, [email protected] Central Europe , Monatsblätter omi ­ D suel. Lesarchives vivantessetrouventau Secrétariatgénéral. l’audio-vi et générale l’Administration provinces, les personnes, les maisons ou œuvres abandonnées. Elles sont divisées en quatre sections des et sortis ou décédés Pères des dossiers les que conserve n’y qu’on évêques. regroupés entroisprovincesreligieuses, avec trois archevêques et sept dans deuxdiocèsesethuitvicariats. Ils sontaujourd’hui environ 550, les Oblatsétaient 2.110 àtraversleCanada, comptaient 10évêques apostoliques du Nord. En 1960, période de la plus grande expansion, chargés destroisdiocèsesplainesdel’Ouestetquatrevicariats ment. En 1911, elle comptait déjà au pays 650 religieux et sept évêques vocations européennesdanslacongrégation qui sedévelopparapide breux immigrants danslesplaines de l’Ouest, a attiré beaucoup de et delamerarctiqueàpartir1858. Oregon et sur la Côte du Pacifique en 1847, sur les bords du Mackenzie Côte-Nord du Saint-Laurent. Ils arrivèrent à Saint-Boniface en 1845, en la et James Baie la Saguenay, du et Saint-Maurice du l’Outaouais, de nord le année, chaque ensuite firent le et parcouru, avaient ils d’années à se répandre dans le Nord etle Nord-Ouest canadiens. En une dizaine amenés été ont qu’ils là par c’est et privilégié bientôt ont qu’ils Inuits, des tard plus puis Amérindiens, des auprès ministère dernier ce C’est et de la Gatineau, puis des missions amérindiennes de la même région. furent également chargés del’apostolat des chantiersdel’Outaouais LES ARCHIVES GÉNÉRALESOBLATES ÀROME,SOURCE DE DOCUMENTATION POURL’HISTOIRE DEL’ÉGLISE Les Archives générales sont des archives historiques, en ce sens ce en historiques, archives des sont générales Archives Les L’apostolat dans ces missions, puiségalement auprès desnom chèrent des missionsparoissiales dans l’EstduCanada, mais vitation de Mgr Ignace Bourget, évêque de Montréal. Ils prê es OblatspartirentdeFrancepourleCanadaen1841surin DE L’EST ET DUNORD-OUEST CANADIENS Y von B eaudoin , omi ­ ­ ­ ­ ­ :

Oblatio l 131 l Documenta Oblatio l 132 l Documenta nadiens de1845à1977 à desprovinves ouàdesvicariats de mission de l’Ouest et du Nord ca ventaire sommairedes Oblatsquiontappartenu etpartieldesdossiers seur, o.m.i.,enafait l’inventaire pourl’OuestetleNordcanadiens : d’un tiersrelatif auxPèresetFrèresduCanada.LePèreDonatLevas Elle comprend environ 100 mètres linéaires de documents dontplus dont untierspourleCanada. LePèreGastonCarrière,o.m.i.,enafait les missionnairesontétédegrandsvoyageursetbons observateurs. aussi desdonnéesgéographiques,ethnologiquesetlinguistiques, cartous lique desdiocèsesetprovincesreligieuses.Danstoutes leslettresona le récitdelasituationetdesprogrèsaupointvuereligieux etaposto périeurs etdesévêques,lesprojetsdedéveloppement deconstructions, de son activité apostolique. Puis, surtout dans la correspondance des su annuelle au Père Général, l’état spirituel et physique de chacun et le récit Légal, Pascal, Alexandre Taché, Trocellier, Turquetil, etc. laize, Faraud, Grandin, Grouard, Guy, Lajeunesse, Langevin, Langlois, Fal Durieu, D’Herbomez, Coudert, Clut, Charlebois, Bunoz, Breynat, ont desvilles,villages,lacs,etc.,quiportentleursnoms,tels sont engénéraldespersonnageslégendairesauCanadaetpresquetous ont quelquefois plusieurs centaines de lettres. Beaucoup de ces évêques Pro au provinciaux etsurtoutdesévêques cureur auprèsduSaint-Siège.Des ou général l’Économe à Canada, le pour l’Assistant à néral, habituellement peu nombreuxparcequ’onécrivait surtout auPèreGé plusieurs dossiers, unpourchaque destinataire des lettres, destinataires d’écrire au Père Général au moins une fois par année. Un autre millier a Le chapitre général de 1850 avait fait l’obligation à chaque Oblat tion, à leur formation, leurs obédiences, leur décès, et quelques lettres. dossier avec quelques pièces relatives à leur entrée dans la congréga Cette section comprendenviron50mètreslinéaires de documents Que trouve-tondanscettecorrespondance?D’abord,lalettre Environ 1000 Pères et Frères, ayant travaillé au Canada, ont un seul La sectiondespersonnesestlaplusabondanteetprécieuse. L L , Montréal,1984,159pagesdactylographiées. a a

section section

des des

personne provinces In ­ ­ - ­ ­ ­ ­ ­ - ordre alphabétique des maisons ou des œuvres et de quelques thèmes quelques de et œuvres des ou maisons des alphabétique ordre ou vicariats de missions.Danschacune les dossierssontdistribués par jourd’hui, il n’y a plus que trois provinces religieuses oblates au Canada. Au 1960. en missions de vicariats ou provinces 13 à arrivé est on puis on a eu une province dans l’Est et un vicariat de mission dans l’Ouest, 124 pagesdactylographiées. tion relative au Canadadanslasection des provinces l’inventaire du contenu,allantdel’Estpaysàl’Ouest : Voicietc. canoniques, visites détails statistiques, les quinquennaux, ou fi dimissoriales, provinciaux, nances, personnel,rapportsauxchapitresgénéraux,annuels conseils congrès, circulaires, saires, généraux qu’on retrouve dans chaque province ouvicariat en 1901,diocèse en1967 :112 dossiers. apostolique vicariat 1864, en missions de vicariat Mackenzie, - 14 cèse en1967 :78dossiers. 13 - Keewatin, vicariat apostolique et religieux, érigé en 1910, dio 1921 : 180dossiers. 12 - Alberta-Saskatchewan ou Grandin en 1985, province oblate en 11 - Saskatchewan, vicariat religieux de 1891 à 1921 10 -Saint-Albert,vicariatreligieuxde1868à1921 :21dossiers. 9 -Manitoba,provinceoblateen1904 :220dossiers. 8 -SaintBoniface,vicariatreligieuxde1851à1904 : 20dossiers. Manitoba. 7 -Baie d’Hudson, district religieux en 1925, puisdélégation. Cf. : 6 -SaintPeter’s, provinceoblateen1926 :200dossiers. oblate de1957à1977 :31dossiers. 5 -SaintFrançoisXavier (Baie James -Labrador), viceprovince dossiers. 4 -Baie James,vicariat apostolique en1938,diocèse1967 :38 dossiers. 3 -Labrador, vicariat apostolique en 1945, diocèse en 1967 : 30 vince en1957 :285dossiers. 2 -N.D.duSaintRosaire (région Trois-RivièresQuébec), pro 1 -CanadaEst,provinceen1851(SaintJoseph1957):790dossiers. provinces aux relatives sous-sections 24 archives les dans a y Il Les divisionsterritorialesontsouventchangé.Parexemple,audébut : Inventaire desarchives généralesdesOMI.Documenta

,

Rome, [1984], : 10 dossiers. : anniver ­ - ­ ­ ­ ­

Oblatio l 133 l Documenta Oblatio l 134 l Documenta 2000. à 1972 :110 vol. primés. ms. oudactylographiés. Cette sectionaenviron50mètreslinéairesdedocuments. effort pourtoutconserveretmême récupérer ce quiavait été donné. provinces, surtout celles du Canada, ont debonnesarchives et font un les conserver.Aujourd’hui les mieux de but le dans Rome à envoyés d’habit etd’oblation. En généralils’agitderegistresduXIXesiècle, restés manuscrits, codex historiques de maisons,registresprises manuscrits tels que journal personnel de pères et de frères, ouvrages tration généralepourtoutelacongrégationetlesvaria,c’est-àdire : - - - - - Actes des chapitres généraux de 1818 à 1986 - Procès-verbaux des conseils généraux de 1844 à 1989, 20 vol. - Journal de la correspondance générale de 1855 à 1863 : 5 vol. ms. Parmi lesactesdel’Administrationgénérale,onasurtout : l’Adminis de officiels actes les conservés sont section cette Dans 24 -SaintPaul’s, provinceoblateen1968 :21dossiers. 23 - White Horse,vice-provincede1947à1982 : 50dossiers. 22 -PrinceRupert,vicariatreligieuxde1941à1943 :5dossiers. 21 - Yukon, vicariatreligieuxde1909à1944 :35dossiers. dossiers. 20 -Colombie britannique, vicariat religieux de 1863à1926 :37 19 -Orégon,districtmissionnairede1847à1878 :5dossiers. ndiennes. 18 -NordOuest :67dossierssurlesécoles et autres affaires améri 17 - Assumption, provinceoblateen1956 :44dossiers. dossiers. 16 -Grouard,vicariat apostolique en 1927,diocèse en 1967 :92 15 -Saint-Mary’s, Regina,provinceoblateen1926 :135dossiers. Missions des Missionnaires Oblats de Marie-Immaculée Acta administrationisgeneralis Personnel OMI : Circulaires dessupérieurs généraux L a

section

de

environ unvolumetousles troisansde1854à l ’A dministration 1972-2009 : 32vol.

générale de1853à1971 :8vol.im : 16 vol. ms. ou dact. , et

V aria de 1862 ­ ­ ­

qui proviennentduCanada : 1 vol.ms. tionnaires françaisouanglais etdelanguesamérindiennesdu Canada volumes, écrits ou publiés par et sur lesOblats. Les grammaires et dic plans demaison,desaudioetvidéocassettes,etc. des géographiques, cartes des ajouter congrégation. faut la Ail de cela Saint-Boniface et d’Edmonton,maisausside plusieursautresprovinces oblats, plus de 100 000 microfilms, en particulier des archives oblates de tout des photos d’Oblats individuels et de groupe, une trentaine de films loppes de photos, etc., dont un bon tiers sur le Canada. On y trouve sur 1841-1947, copie. Nous avons également Nous une bibliothèque oblate d’environ10000 Cette section compte environ 25 mètres linéaires d’albums, enve - H b 45 - Hb44 :Reg.dunoviciatdeProvidence,Mackenzie1895-1906. - Hb43 :Reg.desprisesd’habitetoblationsduCanadaEst - Hb41 :JunioristesdeSaintBoniface19051963. - Hb40 :CahierdemessesduLacCaribou. - Ha46 :MissiondeHayRiver, Mackenzie. - Ha45 :MissiondeProvidence,Mackenzie. - Ha43et44 :MissionduLacCaribou,Mackenzie. - Ha41 :MissionduFondLac Athabaska, Mackenzie. - Ha40et42 :MissiondePelicanNarrows,Mackenzie. - Ha39 :MissiondelaNativité,Mackenzie. - Ha38 :MissionduFortChippewyan,Mackenzie. - Ha37 :GrandLacdel’Ours,Mackenzie. Parmi lescodexhistoriquesouautresmanuscrits,onasuivants 1943-1946 l’Amérique, de vicarial général conseil du Registre - - Notices nécrologiques desOMI, : Reg. du noviciat du vicariat de Mackenzie 1872-1954, etc. P B hotos ibliothèque , A udio

1884-1929 : 8vol. oblate - visuel ­ ­ ­ :

Oblatio l 135 l Documenta Oblatio l 136 l Documenta tion des Missionnaires OblatsdeMarie-Immaculée dans l’EstduCan 1950 Canada-français depuisleurarrivée au Canada[en1841]jusqu’en cinq volumesde1976à2004. ographique desOblatsdeM.I.auCanada,1841à1999.Ottawa, Oblats canadiens : sont nombreux.Quatreouvragesparticulièrement précieux surles coutumes, demêmequeleslanguesamérindiennes. et des descriptionsdelieuxaveclesus nomsamérindiensd’alorsetsur dans leslettres desmissionnairesduXIXesièclebeaucoupdedétailset trouvé ont Ils canadien. l’Ouest de Universités des linguistes et logues l’Ouest et le Nord duCanada,1845-1967 ada, 1841-1900, Les archives ont été consultées par des géographes, des ethno - Donat - Gaston - Gaston - Gaston ,

Ottawa 1950,50pagesdactylographiées. L C C evasseur C arrière arrière Ottawa, 1957-1975,12volumes. arrière , o.m.i., , o.m.i., , o.m.i., , o.m.i. et autres Oblats, Histoire documentaire delacongréga Bibliographie générale des O.M.I.du Les OblatsdeMarie-Immaculéedans ,

Edmonton, 1995, 345pages. [email protected] Yvon Beaudoin, Dictionnaire bi Ottawa, Canada omi - - ­ - en el tiempo del “socialismo real” y posteriormente recuperado. Pero, recuperado. posteriormente y real” “socialismo del tiempo el en de oriental perdido parte Alemania, la en familiar tradición de local un nombre “A la rana coja”, no pudo saber que le iba a cambiar la vida. Fue gaciones paraunlibrollegóporcasualidadalrestauranteconelcurioso s.l. [2012],122p. Spuren vonPaterManfred JünemannOMIimParaguayischenChaco cido por su investigación sobre otro ilustre oblato: Mons. Pedro Shaw Pedro Mons. oblato: ilustre otro sobre investigación su por cido aportó elprólogodellibro. Lucio Mons. misioneros. años sus pasó Manfredo donde Pilcomayo, Alfert Lucio fue cesor terminó con suvida,cuandoéstacontósolamente con 48años.Susu tigos contemporáneas del misionero quien se inició allá en los años 60. tes y recuerdos todavía encontrar pudo donde “Guachalla”), boliviano a la misión Pedro P. Peña(enaquel tiempo conocida con sunombre se cuales acercó los al tema. Hasta realizó un viaje con al mismo Chaco y concretamente respeto el y sensibilidad la destacar que hay razón más Con “agnóstico”. como mismo sí a declara se Zehnsdorf que nar y ValeAlemania. Paraguay mencio en pena oblatos la archivos los de publicar un libroconlosmateriales, que pudoenriquecer con escritos ca yeclesialdelaépoca. valiosos y hasta graciosos, no sin relación con la realidad social, políti testimonios y documentos son Pero, “paternalista”. llamaríamos hoy que misionera visión una reflejan anécdotas y relatos Sus riquísimo. es Paraguay el en archivo cuyo dones, con filmador incluso e fotógrafo extraño. Nofaltabanfotos–ymuchas. y lejano mundo ese en vivía él que lo todo narraba le misionero siasta Verde”. Y le mostró sus cartas semanales, en las cuales el joven y entu “Infierno llamado entonces paraguayo, Chaco el en misionero fue no lo queladueñalecontó,captó mástodavíasuatención. Que suherma NOTES DELECTURE/BOOKREVIEWSRECENSIONES Complementan el libro2artículos: unodeMichael Krischer (cono Andreas l P Mnrd fe lgd poica dl aauy U infarto Un Paraguay. del provincial elegido fue Manfredo P. El. de decisión la tomó que punto tal a cautivaban le investigador Al De hecho, el P. ManfredoJünemann Hace 5 años, cuando el profesor Andreas Zehnsdorf en sus investi Z ehnsdorf omi , Mit Gottes Segen in die grüne Hölle. Auf den , actual obispo del Vicariato Apostólico del VicariatoApostólico del obispo actual , omi – y de él se trata – fue un fue – trata se él de y – ­ ­ ­ ­ ­ ­ ­ ­ ,

Oblatio l 137 l Documenta Oblatio l 138 l Documenta interés enelParaguay. ( vivo un encontrado ha alemán) (en original versión en incluso que ya teramente por él. ¡Qué bueno sería tenerlo en traducción al castellano!, en financiado también sino Zehnsdorf, profesor del iniciativa por sólo del P. ManfredoJünemann guay actual”. Fritz Miguel y sitarlo”; vi pena la vale “Paraguay,que sobre trabajo) ese a gracias encausada omi bilité deslaïcs. responsa la de et rôle du découverte la qu’à ainsi foi la de maturation malgache a traversé des épreuveset des troubles qui l’ont menée à une l’Église histoire, son de cours Au 1960. années les dans colonisation XVII au débuts Madagascar,ses à de protestante, suites, Missionnaires de la Salette, Missionnaires du Saint-Esprit) soit Jé (Lazaristes, catholique soit d’évangélisation, l’œuvre de synthèse à cepeupleunsoinpastoralplusefficace. afin de rechercher des solutions canoniques et pastorales en vue d’offrir ce et malgache, population la de 15% environ représente qui pays du du mariage chrétien chez les Betsimisaraka, deuxième groupe ethnique sion sacramentelleetcanonique. dimension coutumière et civile tel que vécu à Madagascar et sa dimen hier, danssonministèremissionnaireetpastoral :lemariagesa d’un pointcrucialsouventaffronté parl’Église,aujourd’huicomme tention dugradededocteurendroitcanonique. l’ob de vue en Canada, Ottawa, Saint-Paul, l’Université de canonique Oblats delaDélégation polonaise àMadagascar, àlaFaculté de Droit Rasamimanana Augustin bert Betsimisaraka (c.1056) riage etsesimpactsdanslecontexte Malagasy, enparticulier chez les , más célebre como “Pa’i Puku”, (cuya causa de beatificación está beatificación de causa (cuya Puku”, “Pa’i como célebre más , Le premier chapitre effectue un survol historique du pays et une et pays du historique survol un effectue chapitre premier Le difficultés des racines les d’étudier est dissertation cette de but Le À monavisils’agitlàd’unouvragequitouchenombred’aspects Cette publication est la thèse présentée en 2011 par le Père Gil Gilbert Augustin mencionar,digno Es huellas las “En subtítulo el con libro este que R Miguel Fritz, , Ottawa,UniversitéSaint-Paul,2011, 336p. omi asamimanana omi , sobre “Los misioneros oblatos en el Para el en oblatos misioneros “Los sobre en el Chaco Paraguayo” fue realizado no omi , actuel Supérieur duScolasticat des omi ,

) omi , L’indissolubilité du ma e siècle jusqu’à ladé

­ ­ - ­ ­ ­ ­ ­ ­ ­ lien danslemariagechrétien selonlescanons1151-1155 duCode,en du maintien avec séparation la et betsimisaraka coutumier mariage le 1056). exigée parladoctrinecatholique etrégléeparleCodecanonique(canon du mari quiestrestéveuf)faceàl’indissolubilité du mariage chrétien lévirat du caractéristiques (polygamie, monogamie, lévirat, « simisaraka, à partir de sa préparation et sa célébration en soulignant ses Mary Immaculate, of Italian origins, who lived for a long time in the in time long a for lived who origins, Italian of Immaculate, Mary of Oblate Missionary (1920-2006), Ostan Antonio Fr. of life sionary o.m.i., Unavitavera berto Sartor, fidèles. des celle concrète, culturelle et sociale situation une dans une souhaitableinculturationdedroitpuisquecedernier doitêtrevécu chercher être pourrait artificielle. Ainsi souvent liturgique inculturation l’aspect communautairedumariagesanssecontenter simplement d’une tribunaux ecclésiastiquesrégionaux,uneactionpastorale quiprivilégie des nécessairesstructuresadministrativesquepourraient constituerdes leur priorités.L’Église enparticulierestappeléeàconcevoir, au-delà l’Église doiventabsolumentlaprotégeretdéfendre commeunede de lasociétéetl’Églisemalgaches ;c’estpourquoi,soitl’État soi, en famille la de bien un est mariage du l’indissolubilité que firme propositions canoniquesetpastorales.Danscetteoptique,l’auteurréaf aux sacrements. la question des divorcés-remariés, leur statut dans l’Église et leur accès dans l’Églised’aujourd’hui,commelerefusdusacrement du mariage, partout mais Betsimisaraka, les chez seulement pas rencontrent se ne blèmes canoniquesetpastorauxdumariage sacramentel, qui, envérité, les procéduresprévues. et séparation une justifier pourraient qui causes les surtout considérant Written by his niece, Lucia, this book tells of the human and mis and human the of tells book this Lucia, niece, his Writtenby Lucia La deuxième partie dece quatrième chapitre est consacrée à des pro des soulève chapitre quatrième du partie première la Enfin, Le troisième chapitre fait unecomparaison entre laséparation dans Le deuxième chapitre traite de la stabilité du mariage coutumier bet s l fme er, a œr ier dveda l’épouse deviendra mineure sœur sa meurt, femme la si : T racanzan omi ) , pp.176,[s.l.]2010. , Il parroco del PoloNord. Padre Antonio Ostan sosorat »/équivalent ( Ro ­ ­ - ­ ­

Oblatio l 139 l Documenta Oblatio l 140 l Documenta of the people he was evangelizing. He also knew the Cree Indians well Indians Cree the knew also He evangelizing. was he people the of missionary work, his many adventures as well as the habits and customs his of tells family,he his to letters in Italy,and northern in diocese his of “L’Azione”,newspaper Fr.for the Tonithat wrote articles In years. the mission of Churchill. He would remain in the Arctic for over twenty and language. culture Inuit the of knowledge deep a had who missionary this by left photographs…) newspapers, from torn articles notes, (letters, uments Canadian Arctic. As her principal source, the author used the many doc trilli, ( areas. polar in Ostan Fr. depicting white and black in ministry amongimmigrantsofItalianandKoreanorigins. for opportunities numerous had also Antonio Fr. ministry his In bec. Queen’s Island, Que Baffin Northern of and territories Islands the and The book also contains evocative photographs and some drawings some and photographs evocative contains also book The Fr. Antonio left for Canada in 1947 and the following year reached omi ) Pasquale Cas ­ - ­