Oblatio

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

Missionarii OMI I - 2012/2

Sommaire / Contents / Resumen

PRÆFATIO

Fabio Ciardi, omi, Charisme et sacerdoce. Charism and Priesthood. Carisma y sacerdocio ...... 131

HISTORIA

Frank Santucci, omi, All for God: Eugene de Mazenod’s Priesthood ...... 143

Paweł Zając, omi, Oblate Direction of Major Diocesan and Interdiocesan Seminaries: An Outline History ...... 187

VITA ET MISSIO

Joe LaBelle, omi, To Be a Missionary Oblate Priest Today: A New Vision in a New Ecclesiology ...... 219

Otilio Largo, omi, Yo y mi sacerdocio ...... 231

Ken Thorson, omi, An Oblate Priest ...... 235

Paulo Pierre-Antoine, omi, Épiscopat et sacerdoce ...... 241 Daniel Corijn, omi, Oblate Ministry in Seminaries and in Ongoing Formation ...... 249 Comité Interprovincial Para la Unificación (CIPU),El camino de unificación de la Provincia mediterránea ...... 263

FAMILIA OBLATA

Mª del Mar Gómez Mañas, Las Oblatas ...... 269

DOCUMENTA

Alan Henriques, omi, The Oblate Archives of St. Institute of Cedara ...... 279

Notes de lecture / Book Reviews / Recensiones ...... 295 Oblatio Præfatio Oblati

CHARISME ET SACERDOCE

Fabio Ciardi, omi

La célébration des 150 ans de la mort de Eugène de Mazenod a laissé dans l’ombre un autre anniversaire, les 200 ans de son ordina- tion sacerdotale, dans la cathédrale d’Amiens, le 21 décembre 1811. Le l souvenir de cet événement nous offre l’occasion de réfléchir au sens du sacerdoce, dans la vie et la mission de saint Eugène et des Oblats. C’est 131

à ce thème qu’est consacré en partie, le présent numéro d’Oblatio. l En revenant aux origines de notre Congrégation, nous sommes por- tés à penser que l’introduction de la vie religieuse, ait été vue comme soutien au ministère sacerdotal. Le projet initial était en effet, de réunir un groupe de prêtres qui pourraient s’adonner à la prédication des missions. Dans un deuxième moment, les vœux ont été introduits afin d’être plus semblables aux apôtres, qui avaient suivi les conseils évangéliques ; dans cette perspective, l’oblation serait au service du ministère sacerdotal. Peut-être, pourrait-on changer la perspective et se demander si, avant même la dimension presbytérale et l’oblation elle-même, on ne doive pas considérer le charisme dans son essence plus profonde, qu’est l’évangélisation des pauvres. En ce cas, le sacerdoce serait un instrument essentiel, mais non pas unique, pour vivre le charisme. À l’actualisation du charisme concourent, au même titre que les Pères, les Oblats frères, incarnant une autre expression significative du sac- erdoce, qui n’est pas celle presbytérale. Même si nous prenons acte de la désignation canonique de « congrégation cléricale », donnée par les Constitutions et Règles, tous les Oblats de Marie Immaculée, prêtres et laïcs, sont unis par le même charisme et sont à son service, même Oblatio l 132 l Præfatio nouvelle triade quireprendlesdimensionsfondamentales de l’Église du Concile,partantdel’ecclésiologie de communion,apréféréune PO (cf. ordonné ministère du mission la et nature la l’identité, comme très pertinent, aux Pères duConcile Vatican II, pourexprimer LaBelle, le rappelleJosephdanssonarticle ci-après, étaitapparu des ment duMagistère,danscesdernièresannées.Leschématraditionnel sur unevocationcharismatiqueetestauservicedesaréalisation. fleurit il l’Oblat, chez mais Oblat, un chez ou diocésain prêtre un chez Eugène. Évidemment, le ministère presbytéral naît du même sacrement Saint à révélé a l’Esprit que projet le actualiser pour concret strument imprime son caractère au ministère presbytéral. Celui-ci devient in si c’estendesmodalités différentes. En ce cas, c’estle charisme qui » comme nous lisons dans la Préface. « apprendre quiestJésusChrist » commenouslisonsdans la Préface. joindre l’objectif de l’Église sacrements etaccompagnement pastoral,sontdesinstrumentspourre et metleministèresacerdotal lui-même,auservicedelamission :parole, de l’Oblatexplicitelaréalitéd’une p. Mille, aux Pères et Frères de Billens Apôtres, à qui sans aucun doute, il a enseigné la voie la plus parfaite aux donnée a qu’il fin même la monde, le dans venant en proposée s’est Jésus-Christ que même fin la est – Eugène Saint rappelle – unique esque de Provence perspective, jecommenceparledernierélément. ( croie monde le que afin ( toi et moi comme appelé, et cen’estpasparhasard,‘Prièresacerdotale’ dans lesversetscentraux de la Prière de Jésuspourl’unité, qui aété racines leurs plongent aspects trois Ces 12). (n. presbytéral ministère par la problématique fondamentale de mystère, communion, mission. C’est sur cette triade que se structure 4-6). Le Synode des évêques de 1985, 20 ans après la conclusion la après ans 20 1985, de évêques des Synode Le 4-6). tria munera Je pense, à ce propos, que nous pouvonstirer partie de l’enseigne Mission. – pour Nous sommes nés comme missionnaires – – enseignement, sanctification gouvernement – comme communion �������������������� être missionnaires. , comme clé d’une nouvelle compréhension du mission : quesaintEugèneaexprimé parlesparoles : ) – toi en moi et moi en eux ( eux en moi et moi en toi – ) ) cf. ) » Église « touteentièremissionnaire» Christifideles � « Notre fin principale, je dirais pr Jn , 4 novembre 1831). La mission mission La 1831). novembre 4 , �otre fi n principale, je dirais pr- 17). En reprenant cette triple cette reprenant En 17). : qu’ilssoientun , repriseensuite Missionnaires LG mystère 25-29 ; » ( Au Au ) – ) - - - - : réellement participants, s’adresse nécessairement à tous les peuples et à réellement participants,s’adressenécessairementàtouslespeupleset apôtres. Defait,lesacerdoceduChrist,duquellesprêtressontrendus aux Christ le par confiée mission, la de universelle amplitude même la terre la une mission de salut illimitée et universelle, “ prépare pasàunemissionlimitéeetrestreinte,maisbienaucontraire oblat: « Ledonspirituelquelesprêtresontreçudansl’ordinationne rorum ordinis mission auxdimensionsdumonde ;cequeledécretconciliaire Constitutions etRègles 105-126; P. Parole deDieu selon Mgr de Mazenod É. (cf. Christ du personnelle connaissance enseigné. Lamissionduprêtreoblatestd’introduireàl’expériencedela prédication duCarêmede1813,indique« fairesien»cequivientd’être Ap-prendre munion estmissionnaireet la missionestpourcommunion. »(n.32) apostolique peuple un duellement etsanslienaucun entreeux,maisilveutconstitueraveceux Lumen gentium la plénitude et la stabilité. « est envuedelanaissancecommunautéchrétienne, oùlesalutatteint de fait,indissociablementpersonnelleetecclésiale.Le « salut desâmes» en vuedel’unionintimeavecDieuetl’unitétout legenrehumain. de l’ordre,estuneexpressionsanaturepluslargement sacramentelle, humain. genre le tout fois lesigneetmoyendel’unionintimeavecDieu etdel’unité « est, dansleChrist,enquelquesortesacrement,c’est-à-dire, àla munion. Sil’ communion etdonclepresbytérat,c’estlacapacitédecréercom de lasollicitudetouteslesEglises. »(n.10) l’âge… Quelesprêtresdoncserappellentqu’ilsdoiventprendreleurpart tous lestemps,ninepeutsubirdeslimitationsduesàlarace,nationou L’expérience duChrist,àlaquellelamissionoblateest ordonnée,est Communion ” ( ” Ac » (n. 9). Pour les Oblats aussi, cette phrase de l’exhortation l’exhortation de phrase cette aussi, Oblats les Pour 9). (n. » , verbequiluiestcher, qu’ilavaitutiliséégalementdansla Christifideles laici S 1,8), étant donné que tout ministère sacerdotal participe de de participe sacerdotal ministère tout que donné étant 1,8), Église vaut à plus forte raison pour le prêtre rappelleàtoutprêtre, vautplusforteraisonpourleprêtre ion – veut sanctifier et sauver les hommes, non pas indivi pas non hommes, les sauver et sanctifier veut – . Le second aspect qui caractérise l’ecclésiologie de . Lesecondaspect qui caractérise l’ecclésiologiede , L , commenouslisonsaudébutdela ’évangélisation dans les différentes éditions de nos nos de éditions différentes les dans ’évangélisation » (n. 1) tout sacrement ultérieur, y compris celui celui compris y ultérieur, sacrement tout 1) (n. » , “Vie Oblate Life” 36 [1977], p. 103-126) p. [1977], 36 Life” Oblate “Vie , Dieu – rappelle la Constitution conciliaire Dieu – rappelle la Constitution conciliaire demeure valable pour toujours , “Études Oblates” 18 [1959], p. , “ÉtudesOblates”18 [1959], p. L amirande

jusqu’aux extrémités de de extrémités jusqu’aux , L’annonce dela Lumen gentium : Presbyte « la com ; une une ; - - - - ,

Oblatio l 133 l Præfatio Oblatio l 134 l Præfatio des miracles,maisquandils’estoffert surlacroixenoblationpureet Il nenousapassauvésquandilparlait aux foule,niquandilfaisait l’œuvre de la rédemption, là il est vraiment et pleinement le Sauveur. (cf. peuple seul nationalité, condition socialeetsexesdifférents, faisantd’euxtous,un façon, ilunitentreeuxlesprochesetlointains, les personnesde ( fruits de beaucoup produit meurt, qu’il parce qui, blé de grain du logique la C’est chose… seule une tous de faisant 33), ( terre ‘élevé’de être devait il Père, au conduire les et lui à ( dispersés Dieu de fils les rassembler pour mourir devait Il Croix. la de offrande ‘sacerdotale’,parlaquelle ilaccomplit sa mission,estcelui réserve auPèreetàl’humanité. Lechemin suivi parleChristpourcette et de l’ le sacerdocetrouvesaraisonlaplusprofondedansmystèreduChrist de conduireàfairel’expérience del’immédiateté du rapportentreles sa missionest par contre, celle d’être pure transparence du Christet placer comme« instance intermédiaire matique delavocationoblate :mission. les deux, sacerdoce et oblation, se rejoignent dans l’actualisation charis Frère oblat.Lemystèredusacerdocecoïncideaveccelui del’oblation ; dans saformelaplushaute.Cecivautpourleprêtreoblat commepourle co-rédempteur duChristetexerce-t-oncommeluien lui,lesacerdoce coopérateurs. ses comme envoie nous et sans cessel’amourduSauveur, quidésireattirer àluitousleshommes rappellera nous perpétuelle, profession la de jour le reçue oblate, croix crucifié d’amour mystère son revivre doit il prêtre, thentiquement s’il veutêtrecoopérateurdelamissionsacerdotaleduChrist, etdoncau l’Oblat également, la croix est au centre de sa mission (cf. C 4) Lui aussi, Dieu etrassemblerleshommesdanslafamilledesenfantsdeDieu.Pour Lui et comme lui, veulent travailler pour la construction du Royaume de faire desmiracles,quandils’estvuréduitàrien. sainte, quand ilnesavait plus parler, quandil n’était plus capable de Jn 11,52) et pour tout récapituler (cf. récapituler tout pour et 11,52) ous surmontons ainsi la tentation toujours latente du prêtre, à se à prêtre, du latente toujours tentation la ainsi surmontons Nous Ils sontappelésàparcourirlemêmechemintousceuxqui,avec Mystère Église . Au service de lamission,danssaréalité de communion, . Le Christ est prêtre dans l’offrande de lui-même, sans Gal 3,28 ; Col 3,11). Là, sur la Croix, il a accompli a il Croix, la sur Là, 3,11). Eph » (C 63). (C » vraiment est-on Ainsi » entrelescroyantsetDieu ; 1,10). Pour les attirer tous attirer les Pour 1,10). Jn 12 Jn ,24). De cette De ,24). Jn 12,32- : « La La - - This issueof the priesthoodinlifeandmissionofSaintEugeneOblates. memory of that event is the occasion for reflecting on the significanceof priestly ordinationinthecathedralof Amiens on21December1811. The gene de Mazenod has overshadowed another anniversary, the 200 ment, pleinementexprimédansl’oblation. accomplir sa mission,estappeléàrevivreenlui,cemêmeanéantisse (cf. total plus le l’anéantissement travers à le Christcomme l’uniquePrêtre.S’ilainaugurél’accèsdirect au Père, lumière en mette qui (in-existence) grande plus toujours transparence croyants etDieu.Laperfection suprêmedusacerdocerésidedansune f h poet ht h Sii hs nprd n t Egn. Obviously, Eugene. St. in inspired has Spirit the that project the of byteral ministry. This becomes a practical tool for theimplementation pres the characterizes that charism the is it case, this In ways. ferent have incommontheonecharism and areatitsservice,though indif tions andRules,all Oblates ofMary Immaculate, ordained andlay, canonical description of“clerical congregation” given intheConstitu is not which isnot the sacrament of Orders. While taking note of the which priesthood of expression significant another through Brothers Oblate the are way equal an in realization its to contributing charism; could be seen as an effective way,priesthood but not the only way,ordained to live the the case, that In poor. the of evangelization the we should rather consider the charism in its deepest meaning, that is, before consideringthepriestlydimensionandoblation itself, whether that way, oblation wouldbeattheserviceofpriestlyministry. be moreliketheapostleswhohadfollowedevangelicalcounsels;in later moment,thevowswereintroducedsothatmissionarieswould priests whocoulddedicatethemselvestothepreachingofmissions. At a of group a together bring to fact, in was, project original ministry.The that the introduction of religious life came about as a help for priestly Perhaps we could change this perspective and ask ourselves, even Perhaps wecouldchangethisperspectiveandaskourselves, Looking attheoriginsofourCongregation,weareledtobelieve The celebrationofthe150 Oblatio CHARISM AND PRIESTHOOD CHARISM AND isdedicated,inpart,tothattheme. th anniversaryofthedeathSaintEu Ph 2) le prêtre aussi, pour aussi, prêtre le 2)

th of his of his - - - - -

Oblatio l 135 l Præfatio Oblatio l 136 l Præfatio used inhisLentenpreaching in1813,meansto“tomakeone’s own”[ ace learn [ the goalofChurch,whichSt.Eugeneexpressedwith thewords:“to word, sacramentsandpastoralleadershipareinstruments forachieving sionary” anditplacespriestlyministryitselfattheservice ofthemission: of theOblateexpressesrealityaChurchthatis “completelymis to theFathersandBrothers inBillens way.”perfect the taught undoubtedly he whom ( to Apostles, for himselfincomingintotheworld,sameaimwhich hegavetothe say ouruniqueaim--saysSt.Eugeneisthesamethat JesusChristhad Provence --andwearemissionaries.“Ourprincipalaim,Iwouldalmost consider thisthreefoldperspective,beginningwiththelatterelement. tery one as you and I are one ( not coincidentally was alsocalled his “Priestly Prayer:” that they be aspects are rooted in the central verses of Jesus’ prayer for unity, which Vobis tion for communion new triad whichtraces the basic dimensions of the Church as the Council,buildingonecclesiology of communion, preferreda of conclusion the after years 20 1985, of Bishops of Synod The 4-6). (cf. ministry ordained of mission the and nature the apt totheFathersof Vatican Council for expressingtheidentity, seph LaBelle recalls in his article published here, seemed particularly schema ofthe of theMagisterium in recent years wouldbehelpful. The traditional a charismaticvocationandisattheserviceofitsaccomplishment. through flourishes it Oblate, the in but Oblate, an in or priest diocesan presbyteral ministryhasitsoriginsinthesamesacrament, whether ina (cf. É. (cf. of introducingotherstothe experience ofapersonalknowledgeChrist. prendre . “To learn,”[ ) -- so that the world might believe ( believe might world the that so -- ) Mission It thinkthat in thisregard,thenewtriad proposed bytheteaching , as the key to understanding priestly ministry (n. 12). These three apprendre L ] whateverisbeingtaught. The missionoftheOblatepriest isthat Christifideles laici amirande and . We started out as missionaries-- the Missionaries of tria munera , inFrench]who Jesus Christ is,”asweread in the mission apprendre , L’annonce de laParole deDieuselonMgrMaze . It is this triad that later served as the founda communion , andispresentonceagainin --teaching, sanctifying, governing --asJo ] a verb very dear to him, which he had also ] averbverydeartohim,whichhehadalso ) -- you in me and I in them ( , 3 , mission ovember 1831) The mission mission The 1831) November ). (cf. ). John Pastores Dabo LG 25-29; To Fr. Mille, 17) I will I 17) mystery mys Pref PO ap- - - - , - - -

ogy ofcommunion, andtherefore ofpriesthood,istheability to create that thecareofallchurchesmustbetheirintimateconcern.”(n.10) no limitsofblood,nationalityortime….Letpriestsremember, therefore, ly share,isnecessarilyintendedforallpeoplesandtimes,itknows by Christtohisapostles. The priesthood ofChrist,inwhichallpriestsreal every priestlyministrysharesintheuniversalityofmissionentrusted universal mission of salvation ‘even to the ends of the earth’ (Acts 1:8), for for asortoflimitedandnarrowmissionbutthewidestpossible spiritual gift which priests receive at their ordination prepared them not Presbyterorum ordinis, ends oftheworld. Life” 36 [1977], p. 103-126) It is a mission whose boundaries are the very dans lesdifférentes éditionsdenosConstitutionsetRègles nod Father andhumanity. The wayfollowedbyChristforthis“priestly” the Church.Christispriest inoffering himselfwithout reservetothe of and Christ of mystery the in reason deepest its finds priesthood the and themissionisforcommunion.”(n.32) laici Oblates too,thestatement of theapostolic exhortation the For 9) (n. people….” one as together men bring to Him pleased it as individuals, without bond orlink between one another. Rather has states: “God, however, does not make men holy and save them merely its fullnessandstability. The conciliar Constitution view ofthebirthChristiancommunity where salvation reaches necessarily both personal and ecclesial. The “salvation of souls” is in union withGodandtheunityofwholehumanrace. expression ofitswidersacramental nature andisaimedattheintimate an is Orders, Holy including sacrament, other every 1), (n. race” man of averyclosely knitunionwithGodandoftheunitywholehu Church “isinChristlikeasacrament or asasignandinstrumentboth communion. If, as we read in the beginning of , “ÉtudesOblates”18[1959],p.105-126;P. remains forever fixed in our minds: “communion is missionary is “communion minds: our in fixed forever remains Mystery The experience ofChrist, to which the Oblate mission aspires, is Communion . As a service of the mission in its reality of communion, . The second aspect that characterizes the ecclesiol the characterizes that aspect second The . For the Oblate priest, that which the conciliar decree, For theOblatepriest,thatwhichconciliardecree, says to every priest is of great importance: “The saystoeverypriestisofgreatimportance:“The S Lumen Gentium ion , L Lumen gentium ’évangélisation ’évangélisation Christifideles , “Vie Oblate , the - - -

Oblatio l 137 l Præfatio Oblatio l 138 l Præfatio and in gathering the people into the family of the children of God are to and ingatheringthepeopleintofamilyofchildrenGodareto work miracles,whenheseemedtobereducednothing. oblation, when hecouldnolongerspeak, miracles, but whenheoffered himself on the cross asapureandholy not saveuswhilespeakingtothecrowdsnorwhenhewasworking the workofredemption; there, heistrulyandfullytheSavior. Hedid accomplishes he 3:11)cross, Col. the 3:28, on Gal. There, (cf. people. nationality, indifferent social statusandgender, making of them one (cf. John fruit. 12:24) In this way,much he produces unites those near and dies, far, in it personality and because that, wheat of grain the of logic the is It one… things all making 12:32-33), John (cf. earth the to things all draw himself and tolead them to theFather,To hehadto be“lifted up” from 1:10) Eph. (cf. things. all unite to and 11:52) (John scattered were who God of children the together bring to die to had He cross. the of that is mission his fulfills he which with offering emptying expressedinoblation. same this himself in relive to called is mission, his fulfil to also, priest the then 2), Phil (cf. himself of emptying utter the through Father the has to disappear. IfChrist has opened for usa direct relationship with lead onetoapersonalrelationship with ChristastheonlyPriest;he between God and believers. The ultimate realisation of the priest is to of Christ andtolead to anexperience of theclosenessrelationship reflection pure the being of that is mission his God and instead, believers; between intermediary” “first the as himself place to priest converge in the fulfilment of the charismatic Oblate vocation, the mission. coincides withthatofoblation;boththem,priesthood andoblation, priest aswellfortheOblateBrother. The mysteryofthepriesthood in him,priesthooditshighestform. This istruefortheordainedOblate 63) (C. co-workers.” Thus wearetrulyco-redeemerswithChristandexercise,likehim his as out us sends and himself to hearts all draw profession isaconstantreminderoftheloveSaviorwhowishesto mystery of crucified love: “The Oblate cross which is received at perpetual mission ofChrist,andthereforeanauthentic“priest,”mustrelivethe sacerdotal the in cooperator a be to wants he if too, He 4) C. (cf. mission. travel thissameway. FortheOblatetoo,crossisatcenterofhis In thisway, oneovercomes the ever-present temptation of the All thosewhoarecalledtoworkinbuildinguptheKingdomofGod de estemodo,laoblaciónestaríaalserviciodelministeriopresbiteral. asemejarse más a los apóstoles, que siguieron los consejos evangélicos; misiones. Enunsegundomomento fueron introducidoslosvotospara las de predicación la a consagrarse pudieran que sacerdotes de grupo terio presbiteral. De hecho, el proyecto inicial era el de reunir juntos un a pensarquenuestravidareligiosaseinicia como unaayudaalminis presente númerode de SanEugenioylosoblatos. A estetema he dedicado, enparte,el reflexionar sobre el significado del sacerdocio en la vida y en la misión para ocasión de sirve nos acontecimiento aquel de recuerdo El 1811. de Diciembre de 21 de el catedral Amiens su la en presbiteral ordenación de años 200 los aniversario, otro sombra la a dejado ha Mazenod Joseph LaBelle en su artículo aquí publicado, parecía particularmente ad de los esquema tradicional El años. últimos los durante Magisterio el por ca yseponealserviciodesurealización. oblato, pero en el caso del oblato florece sobre una vocación carismáti nace del mismosacramento, tanto enelsacerdote diocesano comoenel presbiteral ministerio el Obviamente Eugenio. San a reveló Espíritu el que proyecto del realización la para concreto instrumento en convierte se Éste presbiteral. ministerio al caracteriza que el carisma el es tiva y seponenasuservicio, si biendedistinta manera. Desde estaperspec carisma único un en unidos están hermanos, y presbíteros Inmaculada, clerical” de las Constituciones yReglas, todos losoblatos de María biteral. Así, tomando nota de la designación canónica de “congregación mediante otra expresión significativa del sacerdocio distinta de la pres oblatos hermanos los título, igual con contribuyen, implementación su el instrumentoesencial, aunque noelúnico,paravivircarisma. A ser querría presbiterado el caso este En pobres. más los de gelización de bería considerar el carisma en su esencia más se profunda, que es la evan no oblación, misma la que y presbiteral dimensión la que aún tria munera A esterespecto,creoquepuedeayudarnos lanuevatríadapropuesta antes si, preguntarnos y perspectiva la cambiarse podría vez Tal Mirando a los orígenes de nuestra Congregación, podríamos llegar de Eugenio San de muerte la de años 150 los de celebración La – enseñanza, santificación, gobierno -, como recuerda recuerda como -, gobierno santificación, enseñanza, – CARISMA YSACERDOCIO Oblatio . ------

Oblatio l 139 l Præfatio Oblatio l 140 l Præfatio para ser misioneros. ser para triple perspectiva,comenzandoporelúltimoelemento. ( ( tu y yo como uno sean que dotal”: unidad, quenoporcasualidadhasidollamadatambién“PlegariaSacer la por Jesús de oración la de centrales versículos los en origen su tienen aspectos tres Estos 12). (n. presbiteral ministerio del comprensión nueva en propuesta será tarde más y la estructuré tríada Esta misión. comunión, misterio, nueva tríadaquerecalcalasdimensionesfundamentalesdelaIglesia: una preferido ha comunión, de eclesiología la de base la sobre Concilio, del conclusión la de después años 20 1985, de obispos los de Sínodo El la naturaleza y la misión del ministerio ordenado ( ecuado alosPadresdelConcilio Vaticano IIparaexpresarlaidentidad, limitada y restringida, sino a la misión universal y amplísima de sal de amplísima y universal misión la a sino restringida, misión y limitada una a prepara los no ordenación la en recibieron presbíteros terorum ordinis cialmente para elpresbíterooblatoloquedecretoconciliar espe vale efecto, en mundo; del confines los abarca que misión una Constitutionset Règles nos p. 105-126;P. Parole deDieuselonMgrMazenod del experiencia la conocimiento personal deCristo a introducir de la es oblato presbítero del misión La enseñado. es que lo propio” “hacer indica 1813, de cuaresma la de predicación la en también empleado había que él, por querido verbo der… quiénesJesucristo palabras: las con expresó Eugenio San que Iglesia, la de meta palabra, sacramentos y guía pastoral son instrumentos para alcanzar la misión: la de servicio al presbiteral ministerio su pone y misionera” de Billens ( perfecto» más camino el enseñó dudas, a lugar sin que, los a sus Apóstoles, a dio que fin mismo el do, San Eugenio–,eselmismoqueJesucristosepropuso,alvenirmun misterio La misión del oblato explicita la realidad de una Iglesia “toda ella Misión ) – para que el mundo crea ( crea mundo el que para – ) , 3deNoviembre1831). . Nacimos como misioneros – S recuerda a todosacerdote: «El don espiritual que los ion , L uestro fin principal, diría casi único – recuerda – único casi diría principal, fin «Nuestro ’évangélisation dans les différentes les dans ’évangélisation », , “Vie, 103-126); p. [1977], 36 Life” Oblate como leemosenelPrefacio.“A-prender”, Pastores dabo vobis dabo Pastores

Al P. Mille, a losPadres yHermanos (cf. É. (cf. comunión misión , “ÉtudesOblates”18[1959], L Misioneros amirande ) (cf. ) ) – Tú en mí y yo en ellos ellos en yo y mí en Tú – ) cf. LG 25-29; PO 4-6 Jn como clave de una comoclavedeuna , Christifideles laici Christifideles 17). Retomo esta esta Retomo 17). L’annonce dela de Provenza – y – Provenza de éditions Presby «apren de - - - - ). ). - -

de su más amplia naturaleza sacramental, con vistas a la unión íntima unión la a vistas con sacramental, naturaleza amplia más su de expresión una es sacerdotal, orden del el incluido sacramento, ulterior íntima con Dios y de la unidad de todo el género humano» (n. 1), todo unión la de instrumento e signo un sea o sacramento, un como Cristo de inicio al leemos como Iglesia, la Si nión. comu crear de capacidad la es presbiterado, el tanto por y comunión licitud portodaslasIglesias»(n.10). so la corazón su en atravesada llevar deben que presbíteros los pues, Recuerden, (...). edad o nación está sangre, de no alguno límite y por reducido tiempos los todos a y pueblos los todos a necesariamente del que los presbíteros han sido hechos realmente partícipes, se dirige Cristo, de sacerdocio el Porque Apóstoles. los a Cristo por confiada misión la de universal amplitud misma la de participa sacerdotal terio ( tierra” la de último lo “hasta vación grano de trigo que, porque muere, produce mucho fruto (cf. (cf. todos haciasíyconducirlos alPadredebíaser“elevado” sobre la tierra ( dispersos estaban que Dios de hijos los todos a reunir para morir que tuvo Él cruz. la de la es misión su culmina que la con “sacerdotal” da ofren esta realizar para Cristo por seguido camino El humanidad. la a al Padre y y delaIglesia.Cristoessacerdoteporsuentregasinreservas Cristo de misterio el en profunda más razón su encuentra presbiterado «la comuniónesmisioneraymisiónparacomunión» (n.32). apostólica exhortación la de frase la siempre para grabada queda Oblatos los para También 9). (n. pueblo» un tuyendo consti sino otros, con unos de alguna conexión sin aisladamente, no stitución conciliar canza plenitud y estabilidad. al salvación la donde cristiana, va comunidad la de nacimiento al ligada almas” las de “salvación La eclesial. y personal intrínsecamente con Diosyalaunidaddetodoelgénerohumano. Jn 11, 52) y para recapitular todas las cosas (cf. Jn Misterio La experiencia de Cristo, objetivo de la misión oblata, es de hecho Comunión 12, 32-33), haciendo de todos una sola cosa... Es la lógica del lógica la Es cosa... sola una todos de haciendo 32-33), 12, . Al servicio de la misión en su realidad de comunión, el comunión, de realidad su en misión la de servicio . Al . El segundo aspecto que caracteriza la eclesiología de eclesiología la caracteriza que aspecto segundo El . Lumen gentium «Fue voluntad de Dios – recuerda la Con – el santificar y salvar a los hombres, Hch 1, 8), pues cualquier minis cualquier pues 8), 1, Lumen Gentium Ef 1, 10). Para atraer a Christifideles laici Christifideles Jn 12, 24). , «esen ------:

Oblatio l 141 l Præfatio De este modo une entre sí a los de lejos y a los de cerca, a personas de diversa nacionalidad, condición social y género, haciendo de ellos un único pueblo (cf. Gal 3, 28; Col 3, 11). Ahí, sobre la cruz, lleva a cabo la obra de la redención. Es ahí ple- namente y verdaderamente el Salvador. No nos salvó cuando hablaba a las masas, ni cuando realizaba milagros, sino cuando se ofreció sobre la cruz como oblación pura y santa, cuando ya no era capaz de hablar, ni de hacer milagros, cuando fue reducido a la nada. El mismo camino están llamados a recorrer todos aquellos que, con él y como él, quieren trabajar para la construcción del Reino de Dios y reunir a los hombres en la familia de los hijos de Dios. También para el oblato la cruz ocupa el centro de su misión (cf. C 4). También él, si quiere ser cooperador de la misión sacerdotal de Cristo, y por tan- to auténtico “sacerdote”, debe revivir su misterio de amor crucificado: «La cruz oblata, recibida el día de la profesión perpetua, nos recordará constantemente el amor del Salvador que desea atraer hacia sí a todos Præfatio los hombres y nos envía como cooperadores suyos» (C 63). Así se es l

verdaderamente corredentor de Cristo y se ejerce, como él y en él, el sacerdocio en su forma más elevada. Esto vale tanto para el oblato 142 presbítero como para el hermano oblato. El misterio del sacerdocio co- l incide con el de la oblación; los dos, sacerdocio y oblación, convergen en la realización carismática de la vocación oblata, la misión. De esta forma se supera la tentación siempre latente del sacerdote, de situarse como “estancia intermedia” entre los creyentes y Dios; su Oblatio misión es, por el contrario, la de ser pura transparencia de Cristo y de llevar a la experiencia de inmediatez de la relación entre los creyentes y Dios. La más alta perfección del presbítero radica en una siempre mayor transparencia (in-existencia) que pone de manifiesto a Cristo como el único Sacerdote. Si hemos nacido a una relación inmediata con el Padre mediante su total anonadamiento (cf. Fil 2), también el presbítero, para llevar a cabo su misión, está llamado a revivir en sí mismo esta misma kénosis plenamente expresada en la oblación.

Fabio Ciardi, omi Oblatio Historia Oblati

ALL FOR GOD: EUGENE DE MAZENOD’S PRIESTHOOD

Frank Santucci, omi

What more glorious occupation than to act in everything

and for everything only for God, to love him above all else, l

to love him all the more as one who has loved him too late. (Retreat, December 1814)1 143

or me, these words are the key to understand Eugene’s priest- l

hood. It flowed from his realization as a 25 year-old aristocrat Fthat he had been lost for too many years of his life. So I had looked for happiness outside of God, and outside him I found but affliction and chagrin. Blessed, a thousand times blessed, that he, this good Father, notwithstanding my unworthiness, lav- ished on me all the richness of his mercy. Finding his true sense of direction in God’s love, he gave himself fully: Let me at least make up for lost time by redoubling my love for him. May all my actions, thoughts, etc., be directed to that end.2

Eugene’s way of “directing all his thoughts and actions” towards God was through his priesthood. Changing his focus away from himself but towards God and God’s values made him look at the world with new eyes. The self-centered privileged young man became aware of the suffering of the Crucified Savior through the suffering of those who made up the body of Christ, the Church, and this is where all his priestly energy was to be directed. Oblatio l 144 l Historia ence ofthejoyliving“onlyforGod:” sionary priestandreligious:toleadothersdiscoverhissameexperi Jesus Christ.” It wasbecause of these words that Eugene became a mis for “passionate person a as him define to Paul VI led that and us, for sanctity and life Gospel of model a him in recognized Church the later. It is because of the heroic way in which he lived these words that and toembrace religiouslifeandtheevangelical counsels afewyears priest. Itwasthisideal that led himtofoundamissionarycongregation was tobethecentral infallible foundationofhislifeandministryasa certainly ifwehadstayed only oneyearmorein Venice, Iwouldhave vocation totheclericalstate, andperhapstoamoreperfectstate, became clearer. Years laterhewrote:“ItisfromthenthatIdate my priest a becoming of idea the Zinelli, Bartolo Father of iron-hand tive lege ofNoblesin Turin. Duringhistimein Venice, undertheforma exile. Eugenehadbeeneducatedbypriestsin Aix andthenintheCol priests, andhehadbeenwiththeminProvence intheyearsof were uncle his family,and Mazenod grand-uncle de his the In priests. and Adolescence Childhood the “gloryofGod”–apriesthoodsummedupinoneword:“oblation.” his dedication to living“allforGod”,alifespentinleading othersto As achildandadolescenthewasnostrangerto the worldof The key to understanding Eugene’s priesthood was to be found in placing allelse.MyGod,myloveandall: you. Idespiseriches,trample honors underfoot;youaremyall, re only foryou,Iwishtoloveyoualoneandallelseinthrough be my daily task, the task of everymoment of my life. I wishto live fections and my every action. To please you, act for yourglory, will You, you alone will be the sole object to which will tend all my af A fewhoursbeforehispriestly ordination, Eugene expressedwhat the oneandonlyreasonformyentryintoclericalstate… of the neighbor, the needs of theabandoned Church, there you have Pure loveofthe glory ofGod,themostardent desire for the salvation T he O rigins Deus meusetomnia 3 . - - 4 - - - - and thesalvationofsouls.” are doing at this moment, something much greater for the glory ofGod life, writing “I would like from you something greater than what you of state future his about think to Eugene nudged he Zinelli Bartolo of the youngmanofhisearlierpiousintentions.Inlastletterwehave tional to thepriesthood,although Don Bartolo persisted inreminding course oftheemigration,whichlastedtenyearsforme.” to move around unexpectedly from onecountry to another during the put not could into effect because ofthe unfortunate revolution that obliged myfamily I which but adolescence my since recognized have to exercise ofanheroiczeal.” religious Congregation followed mysaintlydirectorandhisbrother, nowapriest,intothe documentation to helps us to understand his motivation. documentation tohelpsusunderstandhismotivation. ing toconvinceherofthevalidityhischoice,hehas leftusavaluable try in and decision, his against totally was She subject. this on mother the priesthood. The mostvaluableofthesearethelettershewrotetohis is from here that thewritings that we have beginto speak of a vocation to looking attheCrossandunderstandinghowdirectionless hehadbeen.It by GodtheSavior–illustratedinhighpointofthisexperience,that to have been born in the intuition he received of what it meant to be loved mid-twenties as he reflected on the lack of direction in his life. It appears God’s calltogiveallforthemostabandoned be apriestinhiswritingsforthenexttenyears. fail tograntthemme. graces from the Lord and as this good Master is generous, he did not have led tomydeath. I tried by a much greater fervor to merit new being lukewarm into which I hadfallen and which would infallibly and youmusthave seen that I began to move out ofthat state of myself entirely to God’sservice, I didnotwanttodoanything rash When Iwasbeingurgedmorestronglythaneverbygrace togive The decisiveimpulsewasperceivedbytheyoungEugeneinhis But these fell on deaf ears and we find no more traces of a desire to Once heleft Venice, thatwastheendof thoughtsaboutavoca Eugene recalled several decadeslater:“avocationwhichIbelieve 5 they chose, and in which they both died in the 9 8 6

7

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Oblatio l 145 l Historia Oblatio l 146 l Historia One wasFr. Duclaux,aSulpicianinParis,whowastoremainEugene’s back. mother: vocation isasclearthemiddaysunonmostbeautifulday.” seilles, whoconcludedthediscernmentprocessbydeclaringthat“your spiritual directorformanyyears. The otherwasFr. Magy, aJesuitinMar for thesalvationandconsequently forthetruehappinessofmen. this state that I could realize that which my heart inspired me to do prisoners, Iembraced the ecclesiastical state because it was onlyin of charityamongthesickand after apreludeofsomeworks all inthepersonofmygrandmotherforwhomIwasan idol;and loose fromtheembracesofmaternal tenderness,personifiedabove I renouncedthecomfortsofaprivatelifeandviolently tore myself Thirty yearslaterthissentimentwasstillstronginhim: he hasredeemedbyhispreciousblood. orders hemaywishtogivemeforhisgloryandthesalvation of souls the poor;inaword,that I makemyselfavailable to carryoutany vice and trytoreawaken the faith that is becoming extinct amongst power ofapostasythere; that Idevotemyselfespecially to hisser a world where it is almost impossible to find salvation, such isthe the Lordismywitness,whathewantsofmethatIrenounce As tohis hisdecision announced ideals, his in confirmed Eugene, directors. spiritual two of advice the was decision his in Influential because ofthecircumstances,hewasgivingmeadefiniteattraction. state, towardswhich,notwithstandingthecircumstancesandperhaps I couldno longer haveanydoubtthat God wantedme in the clerical several sessionsofhourswiththatangelpeace,afterwhich purpose ofbaringmysoultoasaintlyandexperiencedman,Ihad in whosehandsIamatpresent,wenttoMarseillesfortheexpress ing consultedatParisoneofthebestdirectorsexistinginworld, every possiblemeansofknowingGod’swill,notcontentwithhav and soas never to have to reproach myself with not havingemployed near whenImustmakeupmymind,beforemakingafinaldecision over thedesignProvidenceinspiredmewith;finally,astimedrew I prayed,gotprayerssaid,consulted,ruminatedinthiswayforayear Once thedesirehadbeenplacedinEugene,therewasnoturning 12

13 11 10

- - - suffering ChurchinFrance. to alife completely dedicated to Godhappened within thecontext of the conclude thatitwas“aprojectcertainlycomesfromGod.” persons whoholdhis[God’s] placeinmyregard”andthushewasableto any inspirationthatseemsunusual,andithasbeensanctionedbyallthe letter hepointedoutthatthisdesirehad“passedallthetestsrequiredof would turn out to be the major themes of his life and ministry. In the same Church andthesalvationofsouls,atsametimeheexpressedwhat he would repeat for the rest of his life: the glory of God, the good of the was thecallofbeing“allforGod.” The reasonsthathegivesareones his callcamefromGodandhehadnochoicebuttorespondobey. It kept awayfrompeople–these deprivedpeopleweretheoneswhomEu priesthood inFrancethat the salvation that Christ had gained wasbeing stances oftheChurch.Initially itwasbecauseofthesadsituation consequently expressedthrough hisawarenessofthedesperatecircum cution, wasabandoned…” The spirit according to which he lived his priestly vocation was The spiritaccordingtowhichhelivedhispriestly vocation was to consecratemyself. that isthemostusefultosouls,salvationofwhomIwas burning solute waytotheservice of theChurchinexercise of theministry ter, withmywillperfectlyresolvedtodevotemyselfinthe mostab I thusenteredtheSeminaryofSaintSulpicewithdesire, orbet Reminiscing, somethirtyyearslater, Eugenereiterated: “I devoted myself to the Church because she wassuffering perse To hisfatherherepeatedthesamereasoning: the SpouseofJesusChrist[...]” to delayanylongerfromcommitting myself,anddevotingmyselfto and life.Andwhatreasoncouldyoupossiblyhaveforwantingme I countmyselfhappytobeoneof)wishpayheroftheirliberty two orthreeindividualsoutofthewholeFrance(asmallnumber was the one whogave birth to us all in JesusChrist,the homage that terribly abandoned,scorned,trampledunderfootbutwhichevenso So donotgrudge,dearmama, do notgrudgethispoorChurch,so It isimportanttobearinmindthathisdiscernment of apriestlycall that conviction of sense profound a having him find Typically,we 16 15

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Oblatio l 147 l Historia Oblatio l 148 l Historia priest: nine-point synthesisofthemotivesforEugene’s decision tobecomea the originsofEugene’s priesthood.Itisusefultosee theheadingsofhis Summary ofmotivations Word andtheSacramentsinbuildinguplocalchurch. Superior Generalofmissionarieswhowent as founderofamissionarygroup, Vicar General,asBishopand regime inFranceandtheChurch’s responseuntil1861:aspriestin Aix, was to express itself in different forms throughout the many changes of be therecipientsofhisownpriestlyministry. This priestlydedication gene recognised as being the poor and most abandoned, and who would hood. His“all for God”wasnowgivenabasetodevelop through his experience ofsalvation. the desireinEugene to giveall to Godbyleading others tothissame tion ofhowGodtheSaviorgaveall to Eugene and broughttobirth St. Sulpiceformedhimto havecertain solid basesforhispriest realiza the of experience fundamental the add I this, on Building 9. 8. 7. 6. 5. 4. 3. 2. 1. Morabito T he pushed himinthisdirection. arrested. classes ofsociety the cost The consciousnessofanimpulse from outside of himself that The desiretosacrificehimself forthe faith A possibleimminent persecution, because thePopehadbeen The threat ofNapoleoncausingaschismintheChurch The Church’s anguishedappealformorepriests The disdain with which the Church was regarded by the upper The abandonmentandpoverty oftheChurch Concern that thefaithwas dyingoutamongthepoor It was the will of God that had to be accomplished, whatever D evelopment 17 was one of the first to write a studied presentation on presentation studied a write to first the of one was F rom 18

of S

the aint M S ajor ulpice T S hemes eminary ad gentes

of H :

is P as ministers of the as ministersofthe riesthood

- - painting oftheapostleswithJesus. Even Eugene’s time of prayer in the seminary chapel was dominated by a Spirit continued to form new apostles in virtue, just as of old in Jerusalem. extended asamodeltoallthemissionaryreligious. steps oftheapostles–initially as missionarypriestsandthenthiswas the referencesinwritingsofEugeneaboutfollowingfoot gene adopted for hispriestly ministry andthat of theOblates.Manyare forming theapostles–anditbecame that ofJesusthemodelEu The Apostles asthepastoral andspiritualmodelofpriesthood and developedinlaterliferesponsetochangingsituations. by his lived experiencesofacityandchurchautocratically dominated studies, thespirituality he absorbedfromtheSulpicians and alsofrom a coincidence that reflected his model for the priesthood. Earlier he had had he Earlier priesthood. the for model his reflected that coincidence a tle –we do not knowifitwasbychoice,butnot, thencertainly it was them, gatherinthenameof theirMastertorepresenttheapostles.” receive intheSociety, imbuedwiththespiritofSaviorwholives in the Cenaclewheredisciples,preparedbylessons theyconstantly munity in Aix: “I betookmyselfinspirittothatroomtrulyresembles about the Holy Thursday liturgy that was being celebratedby the com nary oftheMissionariesin Aix, whenhewroteabouttheseminarians: he hadtransmittedthisconceptoftheseminaryasaCenacletosemi that Eugenebecameprofoundlyconvincedofandlived.Heshowed Napoleon. The major themes of his priesthood were formulated here He wasordainedtothepriesthood onthefeastofSt Thomas theapos In 1823,whileawayfrom Aix, hewroteonthisthemefromParis conquer theworld,etc. them with his love and give them the signal to go forth swiftly and were intheCenaclewaiting for theHolySpirittocomeandenflame be donewiththedispositionsinwhichapostleswerewhen they all the virtues of the religious Orders, that all their actions ought to seminarians, that we arecalled to replace in theChurchpiety and ics, thatweoughtinconsequence to bemorefervent than simple They oughtnottoforgetthat we areaCongregation of regular cler The SulpicianspresentedtheseminaryasacenaclewhereHoly The model that was proposedtotheseminarians at StSulpice was 20 19 The apostolicvocationwas anidea 21 ------

Oblatio l 149 l Historia Oblatio l 150 l Historia quence and wisdom, no, we have not used human wisdom as we talked, the Gospel ofJesusChristwiththe elevated discourses ofahuman elo their spirit: “in imitation of the Apostle wehavenotcome to announce to according done was and journeys apostolic on out going and work”, an apostlethanyouhavebeeninthiscircumstance.” Charles ForbinJanson,“You mustbemoreopenlyaChristian,priestand age towalkinthefootstepsofapostles,” them hadtrod.” travel thesamepath Apostles andthefavoreddiscipleswhofollowed to wish Master’scounsels, divine the with conformity in living of joy the God is to send us priests after his heart, who, filled with the holy desire for important throughouthislife.In1840,forexample,hewrote:“allweask Twelve Apostles wereenoughtoconverttheworld.” so much a larger number of priests, as a small but well-chosen number. written tohismother, “Solet’s praytotheLordgranthis Church,not body, asifthebodyofJesusChristwasverypriest.” Jesus Christwhomakesitpossibleforthemtosayatthe altarthisismy nothing ofmeinthepriest,forpriestmust bechangedinto founder oftheSt.Sulpiceseminary, Jean-JacquesOlier, “There mustbe the of words the In identification. through God” for “all becoming a was virtues and examples” ofJesus Christ.” Itwasmore than animitation,it life wasthatwhichhetoexpressintheOblateRuleas“toimitate Priesthood asImitationofJesusChrist as inuslaywithinthegraspofsimplest.” but the simple Word ofGodstripped of every ornament, placed so far The priestlyministrywasreferredtoas“apostolate” or “apostolic tion. Asonewhocontemplated inallhismysteries,hewould Jesus Jesus is par excellence that of the priest totally faithful to his voca render toGodtheworshipthat is hisdue.Consequently, devotion to to him as to the perfect priest, the model of those who are bound to Jesus isconstantlythepointofreference for him. [Eugene] turns Taché summarizesthefouryearsspentinseminary: Another major theme which became a tion to make it similar to that of Jesus and would demand of himself examine himself withregard to the perfection demanded of each ac 23 Looking always for men whohad “the will and the cour leitmotif 24 he reprimanded his friend, hereprimandedhisfriend, 26 throughoutEugene’s 22 25 This ideawastobe - - 27 - - sus formedavitalpartofEugene’s spirituality. Eachmorningthroughout the roleofimitation: ten to aparish priest: “You mustbeaninstrument united with the Son was formed under at the seminary was Pierre de Bérulle, who had writ The priestastheinstrumentofGod–Cooperator the Savior and preceptsweappreciate?” train themselvesinimitating the divine Model,whoselifewemeditate to contemplate his divine perfections, to enter in his mysteries and to ing oraison,whichtwiceadayplacestheminGod’s presenceinorder a Circular in Letter principle this on insisting still him find we life, his of end the at narian hehadwrittenatextwhichshowedhismethodofcontemplation: his lifemorningmeditationwasaGospelcontemplation. As asemi One of the founders of the French school of spirituality that Eugene There are frequent references in his writings to “our Model”, and the original,thenhecontinues… then he makes corrections until he is satisfied that it conforms with traces somelinesonthepaper,whichhecompareswithoriginal, concentrates on him,triestoengravehisimageinspirit,thenhe a model. He placesthe model in the best light, studies him carefully, copies Crucified. Itislikethepainterwho To makemyselflikeJesus The ideaofmeditatingonthe“virtuesandexamples”lifeJe return ofalltotheFather. as aconstantself-sacrifice, and whichsoughtthesanctification and continually sought toglorify the Father in every action; one lived his lifewhichexpressesitselfinthreebasicdirections–a his death upon the cross. Jesusexpressed his love for the Father in a constantsacrificetotheFatherandmostfullyexpressedin was priest’s personalmodel was theearthly life of Jesus,alife which Saint-Sulpice focused onthesanctification of theclergy.Thefuture The emphasisoftheFrenchSchoolandoperating principle within Labelle, in hisstudyofthe formative years ofEugene, highlights one desire,thatofhavingothersloveHim. an unwavering love. United to Jesus in this way, he would have only tothewholeCongregation: “What are theydoingdur 29 31 30 28

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Oblatio l 151 l Historia Oblatio l 152 l Historia instrument. Describing his now-renowned first Madeleine sermon he sermon wrote, “Thereisnothingtobesurprisedat,however, asIusedtoascend Madeleine first now-renowned his Describing instrument. God’s being consciously by opportunity possible every at flames these fanning to himself dedicated Mazenod de contrary,Father the young the for whomtheyaretheLord’s organs andinstrumentsofhismercy.” faithful, the among lavishing be should they which love divine of flames He lamentstheexistenceofcarelesspriestswho“dampendownall retreat topreparehimselfreturn Aix andbeginhisactiveministry. me asaninstrumentofhisomnipotence.” ordination topray:“whateverbehisplansforme,hecanonlyusing salvation forothers.” in hispubliclifeordertobe,alongwithhim,aperfectinstrumentof apostolic man, must live in a state of interior adhesion to theSonofGod state.” Jetté quotes thisandcomments,“Accordingtohisthinking…an of Godonearth; your condition asa priest and pastor obliges you to this mercy, andtheLordwillworkallthings toourgreatconsolation.” ourselves fortunatetohave beenchosentobetheinstrumentsofGod’s us seek nothing but God’s glory and the salvation of souls, let us count ly ministry as aninvitation to “let us lookalwaystowhatisuseful,let preacher and asadispenserofGod’s mercy. er ofthehumanrace.” priests wastocalleachonea“cooperatorwiththeSavior, aco-redeem Missionary his of gave he that definition the that surprising not thus is spirit isclearinpractically every page ofhiswritingsandministry. It they makehimthroughhisinstrument. of thosewhoapproach him by the mouth of his minister, to the requests an abundance of graces and consolations that he poursoutinthe souls they alwaysseem, that Our LordJesusChristrespondspromptly with his preachingtothemheexclaimed: “It seemsatthesetimes,shortas priest was in the founding of the Aix Youth Congregation. Describing as God’s instrument. we continuetobeinspiredbythatverysermonshowshiseffectiveness to begtheMasterpresentspeakhimselfbymymouth.” the pulpitasIdescendedfromaltar, andyouknowthatIdidnotforget Although Eugene does not often use the word “instrument”,Although Eugenedoesnotoftenusetheword its Apart fromhispreaching in Provençal, his main work asayoung It wasanideathatinspiredEugeneashepreparedforhispriestly 32 37

The missionarypriestisGod’s instrument as a 36 33 A fewmonthslaterhedida 38 He summarizes the priest 35 The factthat 34 39 On On - - ability ofGodtoperformmiraclesthroughhisinstrumentality: so manyyears.” grace of JesusChrist whose instruments you have however been over erations, the effect of poorly hidden pride and lack of confidence in the name oftheLord,onceandforallleaveasidethesehumanconsid his preaching,Eugene reacted: “Come on! When you aresentinthe to the priesthood, would have been affirmed by the Sulpician concept of of concept Sulpician the by affirmed been have would priesthood, the to All forGod–Priesthood,Martyrdom andOblation were urged tobearthisinmind: Eugene’s desiretobe“allforGod”thatled himtotheseminaryand continuation oftheapostolicministry… ments of hismercy. They have torealize that their ministry is the be actually walking this pathsoastobecome in God’shandsinstru tion, theymuststrivetowardsit,orratherIgofurther, haveto goal, itwouldfallshort.Theyarecalled to aquitedifferentperfec out like the common run ofcleric, they would notbeachieving their response to the demands of their holy vocation. Should they turn Church expectsofthem; a mediocre virtue willnotbeanadequate My prayer is that the scholastics be really imbued with what the The scholastics, preparing themselves foramissionarypriesthood that areworkedonmissions,thoseyouhaveyourselfworked. come uptoamiracle, and neverweretheregreateronesthanthose self inhislittleness and nothingness.What sign ofapprobation can confounded, andwhilepraisingGodrejoicing he humbleshim versions that the poor instrument of these marvels is the first to be miracles abound andheissostruckbythewonderofmanycon infinitely superior in other respects. At the voice of the missionary, between our sermons and those of fashionable preachers which are the ear,andhereweseeprecisely wheretheimmense difference lies That’s what getsthroughtothe heart while our wordsmerely enter all the credit for our work’s success to his grace and his grace alone. let his blessingsaccompany your words.Like usI’msureyougive master as he is, he wanted to give you some encouragement and he Good plished bymeansofyourministryanddearFatherDassy’s. My dear Father Vincens, the Lord be praised for what he has accom Scolding anOblatewhohadpanickedinthefaceofoppositionto 40 The missionary priest has to have confidence in the in confidence have to has priest missionary The 42 41

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Oblatio l 153 l Historia Oblatio l 154 l Historia of theword“oblation.” was the sacrificial language from which would have been born his sense ing the Crucified Christ through others through martyrdom. Strong here treat notesmirrorthispreoccupation,especiallyinhisearlieryears. those causedbythesocietyofrevolutionaryFrance. – whileatthesametimeparticipatinginatonementforpersonalsins and Savior the with oneself uniting of ways as self-humiliation and tification mor of use the propagated They Christ. Crucified the on focused being living “a life wholly and solely employed in hisservice andforthe tion thewholeextentof obligationswetakeon.” Him towhoseservice we arewhollyconsecrated, taking intoconsidera the exercise of the holy ministry would be so much time robbed from our timeishers. Thus, everymomentnotemployedinprayer, studyor giving all: “we arepriestsfortheChurch alone and soeverymoment of A fewmonths before his returnto Aix he again stressed this idea of glory orthesalvationofsouls. tending victimsoftheplague,oranyotherkinddeath for God’s J.C. Finalperseverance,andevenmartyrdomoratleastdeath while employed in hisservice andforthesalvation of souls.TheSpirit grace ofmakingreparation for myfaultsbyalifewhollyandsolely most sorrowforhaving offended such agood andlovable God. The sins, loveofGodaboveallthings,andperfectneighbor.Ut First Mass,ChristmasEve: for myself.Toobtainforgivenessofmy Consequently, theintentionsforhisfirstMassreflectallthis: sublime ministryoftheGod-Man. mercy callstosharehissufferingsandthe the morewhomGod’s and that is something that should make those of usappreciate it all The graceofvocationtotheclerical state is notgiventoeverybody As responsibility grew inhislife, so washisfocustoshift to serv robe inhisbloodafterstainingitwithmyown? homage afresh of my fidelity at the foot of his cross and wash my is itnotopentomefollowmyMasteronCalvaryanddohim Ah, ifit was in my powerto betray the first vowsImade in baptism, Eugene’s first years of priesthood were marked by this idealof this by were marked of priesthood years first Eugene’s 46 45 44 47

43 Eugene’s re - - - - - response oftheOblates: that adiocesanpriesthadabandonedhispost,butproudofthegenerous one of the many outbreaks of cholera in Marseilles, Eugene was furious missionaries. They toowere expected to bemartyrsofcharity. During priesthood, andwaseventually to bethename chosen byhisgroupof tion ofthechalice,Iwouldhavediedamartyrcharity.” God tograntmefromthetimeIbecame a priest,everydayattheeleva later he reflected on this: “If I had died then, the very death I had asked prisoners ofwarin1814andbeing in danger of dying.Eighteen years salvation of souls,”leading to his contracting typhus from the Austrian degree men’shardened hearts” about all these evils, but not raising a finger to awaken even in the least gene could not”sit back witharmsfolded, sighing softlytohimself the Church affecting conflicts political to indifferent remain cannot who priest A scorned andpersecutedChurch.” the point of martyrdom to the salvation of abandoned souls and the then salvation, for thegreatergloryofGod, Eugenegiveshimselfentirely to Priest- Savior.as Through thisgift,whileheexpiates hissinsandensuresown Christ to self of gift total a is vocation priestly Mazenod’s following summary that expresses the heart of his spirit: “Eugene de concludes hiscomprehensive study ofthevocation of Eugenewiththe giving all to God through the giving all in the service of others. Pielorz In the face of the ever-changing political situation in France, Eu Eugene’s desireformartyrdom was clearly a missionaryoblation: brothers’ salvation. reserved approvalforourprieststosacrifice themselves fortheir consecrated to liveall the virtues to a heroic degree? I give my un sable devotedness.Couldoneexpect anything less fromreligious May God bless all our Fathers for their admirable though indispen courage anddevotion. ize a community to which he was duty bound to give an example of out thestainofC’sunworthycowardice. It wasenoughtodemoral Your outstanding conduct during thecholera outbreak won’t wipe All this was to fit into the word 49 51 when the Church was being persecuted whentheChurchwas 50

oblation which wasthespiritofhis 48

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Oblatio l 155 l Historia Oblatio l 156 l Historia rageously speakoutindefenseoftheChurchfearlesslyface cou to Bishop as finally and VicarGeneral as priest, a as position his Lammenais affair, it was the Roman Church that he defended. He used the like conflicts, In Jansenists. the with and sodalities, of persecution sions ofNapoleonregarding the appointment of the Bishop in Aix, the other priestsofGallican persuasion, orthosewhoadoptedthedeci with swords crossing him find we example, for priest, young a as Aix ples of the Church, particularly if they were threatened. On his return to the personofPope,whomheregardedas Vicar ofChrist. strong senseofultramontanism andloyalty to ,andparticularly to the fewclerics fearedbyNapoleon,Eugene’s priesthoodwastohavea of Italian to useinbeing at their service. Trained by FrEmery, oneof his ownsafety, heworkedwiththesecardinals and puthisknowledge dinals during the time of the imprisonment of the Pope. At danger to and suffering. As aseminarian hewasincontact with theexiled car to thosewhowerenotbeing touched by thestructuresof Church going of sense This difficult. were they because teachers other the by Sulpice withhischoiceof teachingcatechism to theboysabandoned needs A priesthoodformedby being close to the most abandonedandto their fender oftheChurchwhenevershewasattacked. out ofhisopenedsideontheCross.” Christ inhisChurchbecausesheisimmaculate spouse whocame love the Churchistolove Jesus Christandvice versa. We love Jesus ordination, and hislast pastoral letter proclaimed his conviction: “to with them.Hediedafewmonthsbeforehis50 suffered andwhentheywere walkinginGod’s love,hewaswalking people hecouldseeandtouchwalkwith. When theysuffered, he cating his life to, butnothing less than the Body ofChristmade up of Kings, Emperors,ministersandcivicofficials. The direction of Eugene’s priestly ministry began toemerge inSt In hispriestly service it was notaninstitution that he wasdedi His priesthoodwascoloredbytheneedtoholdfastprinci S ome C haracteristics

of E 52 Forthishewasthefearlessde ugene ’ s th P anniversary ofpriestly riesthood ------drew upatimetable forhimselfsuitedtoamonastery. of the seminary filled with the idea of the priest as “God’s monk” closeness tothesepeople that molded his priesthood.Hehadcame out of the small villages in the area. It is interesting is to see how it was his of Aix whospokeonlytheProvençallanguage,andtoinhabitants priestly ministry: to the youth, the prisoners, the “unimportant people” it. Twenty fiveyearslaterherecalledthisdetermination: understanding of God’s love because there was no one to lead them to but rather to dedicate himself to those who didnot have a proper missionary groupto.HewrotetotheBishopaskingnotgointoa was tobethecharacteristic of hispriesthood,leading his tofounda needs ofothersbecomingmoreprominent. the to responding and equilibrium greater a gaining him finds journal retreat journals that he was not giving enough time to God. Each retreat to respondgenerously–occasioning regular outpourings ofguilt in his his priesthoodtobeformedbytheappealsofmostabandonedand his regularity. Eugene, however, weaned himself from this by allowing his Sulpician spiritual director, continued to wrotehiminsiston progress inthespirituallife. that nothing on this earth shall constitute a habitual threat to my own service of my neighbor. I will make it an irrevocable rule of conduct take care nottodissipate myself whileconsecrating myself tothe must applymyselfveryseriouslytomyownperfection, and Imust But I mustnotforget that to work effectively for others’salvation, I It wasGodshapinghisresponsethroughtheneedsof others. directly adaptedtomyownsanctification. things whichIwouldperhapsfindmore to mytaste and seemmore worrying if,indoingworkofthiskind,Iamunableto doother external business of our house,etc., and then do mybestwithout I give myself to the service of myneighbor, immerse myself in the will when I mustaboveallbereallyconvincedthatamdoingGod’s of years four first his of ministry the about written been has Much a parishpriest. ary career,andnothingonearth could havepersuadedmetobecome that is whyonentering into the clerical state, I tookupthe mission 53 57 56 55 FatherDuclaux, 54 - and

Oblatio l 157 l Historia Oblatio l 158 l Historia perior ofagrouphadledhimtounderstandthat living “all for God” mension cametobirth. ministry andgiveadifferent facetohispriestlyministry: However, heallowedtheneedsofanabandoned Churchtodictatehis him. for sacrifice sufferingand personal great entailed abuses) correct to tion, having to be an administrator in an office (and often a disciplinarian evangeliza of field the in being loved and preacher dynamic a was who ing adiocesethathadnotresidentbishopfor21years. ForEugene, rebuild and restoration of work difficult a was It Marseille. in uncle his but inthatofservingGodothers: pushed himnotinthedirection ofamonasticcontemplative lifestyle, doubt benewcrises,therewas neverareformwithouthurting,wound dead diocesewhateverappearance ofhealthitmayhave;therewillno to try by my every zealous effort to bring a little bit of life back into a I mustresumemypost.Thiswill be,Ihope,againtodomydutythere, In 1823hehadtoacceptanominationasprincipal Vicar Generalof the salvationofothersandformyownsanctification. zeal, i.e., inaword,letmeworkatoneandthesametime both for self, andnotletmyself get entirely absorbed byworksofexterior with less neglect of myself, let me be more watchful over my inner let me devote myself anew andforever to my neighbor’s service, but The eventsofthepreviousfewyearsasapriestandthensu them ofbymyfault. all riseupagainstmetoaskforanaccount of thetreasureIdeprived graces ofperfection or conversionsonthedayofjudgmenttheywill duty tobringdownonboththeformerandlatter an infinity of great loss, andthe people will be the victims, and since it was my If onthecontrary Iamlazy, the community will thereby suffer a in zealandlove. in fervorandwhole populations will feel the influence of thisgrowth If Iamfervent the community at whosehead Iamplaced will grow tion ofamultitudesouls. help isalwaysinproportiontoneeds,–dependsperhapsthesalva To thinkofit! on myfidelity in respondingtoGod’sgrace, – forthis With the foundation of the Missionaries ofProvence, an added di 58 59

------undertaking that “my chief occupation will betolovehim,mychief A teachingpriesthood ministry. and mostabandonedofthediocesewhogaveshapetohispriestly molded by the needs of his people – and in his case it was the poor constantly pastor a being as simply summarized be could position this had tochangeagainrespondtheneedsofothers.His24yearsin similar wayeachweek. a in prisoners the catechized He him. with relationship into people the church aimed at teaching people “who Jesus Christ is” and to invite or knowledge of the faith. His Lenten sermon series at the Madeleine plains: consider myselfverywellpaid.” good aMaster,winning butasingleactoflovetowardsso Iwillrightly my efforts, time, strength, and whenafter much toil I have succeeded in concern tomakehimloved.”Heresolvedthat“tothisIwillbendall priests between1809and1815droppedfrom31,870to25,874. felt longaftertheendofovertpersecution.Thusnumber ofactive ies wereclosedformanyyears.Theeffectsofthiscontinued tobe - murdered,imprisoned,drivenintoexileandhidingall seminar stroyed orusedforsecularpurposes,theclergywaspersecuted ing theRevolution(1789-1799),theirhousesandchurches werede communities ofmenandwomeninFrancehadbeensuppressed dur ation ofFranceatthatmomentmustbekeptinmind.All religious For arealunderstandingofdeMazenod’sintention,thereligious situ The French Revolution had ravaged the Church, as Woestman ex Eugene left the seminary and began his priestly ministry in Aix by When he became Bishop ofMarseille his wayofdoing ministry rewards whicharenoneotherthanGodhimself. always beforeGodandkeepingone’seyesonheavenaloneits served only by union with God,prayer and meditation, etc., walking precisely soastodogoodformen.Thisvirtueisacquiredandcon one’s peaceforduty,tofacethehatredandpersecutionofmen ing plentyofpeople!…Butonemusthavemuchvirtuetosacrifice Consequently many of the people had nocatechetical instruction 61 Howandwhydidhedothis? 60

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Oblatio l 159 l Historia Oblatio l 160 l Historia struct, instruct,ignoranceistheplagueofourtimes.” constant insistencewas:“In the importantpriestlyroleofteaching.His preaching the Gospeltomostabandoned. Hisletters to themshow try, thusbecomingthe founder ofagroupMissionaries dedicated to minis this in him join to priests other invited he 1815 ministry.In his important placeofthetimeforinstruction: the Rulehewrotefor Youth Congregationshows: and formation were paramount here as just one of many examples from Youth, which was to reach a membership of just under 300. Instructions boys andstudentstwice per weekinto his Congregation of the Christian of hisearly priestly teaching activity. Hegathered the young adolescent converted. instruct them, one must move them in amanner that they will be It is not enough to assemble a lot of people in the church, one must Eugene hadalsostartedpreachingshortparishmissions earlyin play. however. Thewholeofthetime remaining until evening isspent in pers, anhour’scatechism for thosewhoneedit.Everyoneispresent we arrive usually in time for High Mass. After dinner, after Ves morning exercises. Lunch is taken before returning to town, where After Mass,thelittle hours oftheBlessedVirgin,andthisendsour tion is followed by Lauds, during which I get vested for holy Mass. of aboutanhour,moreorlessasindicated on theday.Theinstruc Matins oftheBlessedVirginissaid.AfterthatIgiveaninstruction we beginwitha little reading to give time for people to come. Then there every Sunday andThursday.Onthe stroke ofsevenonSunday, the spacetheyneedtoplayprisoners’base,bowls,etc.Theygather up achapelforourspiritualexercises.Inthegardentheyhaveall I haveapretty The description hegivesofatypical day’sthe gatheringshows to practiceallthevirtuesitrecommends. their religion either to teach them toknowitwell,orprovokethem all its members the most comprehensive instruction on all points of Art. 2.Itistofulfill this dutyforthemthat the Congregation will give It is in his youthministry that we have the most documented source 64 66 enclos (property)atthetowngate.ThereIhavegot 63 65 and: - - - - rizes theteachingministry: one ortwopastoral letters to thewholediocese, of whichJetté summa and wheneverelsehehadtheopportunity. Eachyearhewroteat least preaching, especially during his annual pastoral visits of each parish dational truth: Often these pastoral letters were written for the season ofLent; they cal seasons; theymustcooperate with himintheworkofsalvation. selves fromhisbody;they must live with him through the liturgi tians”; theymustcontemplate Jesus Christ;theymust nourishthem the sanctification of the faithful becomes obvious. They are “Chris In hispastorallettersasbishop,theimportance Christ for of Jesus As Bishophe continued along the same lines in Marseille in his resolve nevertospendadaywithoutpraying. Divine Savior andof all he hasdonetosavemankind. Make them Insist onmaking JesusChrist known and loved. Speak often of this Thirty years later he isfoundstill hammering home the same foun versation, alibertythatisquitecommonamongstthecountrypeople. that theysometimesmakeaboutreligionforthesakeofmakingcon to respectintheleastdetails,fulminateagainststupidpleasantries Church; bring out all that pertains to religion that they must be taught cal aspectoftheLawGod,commandmentsGodand tian, forwhichtheyhavehadlittlecareuntilnow;gooverthepracti giving themagreatesteemforthis,firstthestateofbeingChris greatly insistonandmakethemfeelthenecessityofpracticingvirtue, struct thepeopleconcerningwhatiscalledChristianlife.Onemust Tell FatherSuzanneitisimportantthathespendseveraldaystoin Again: reflection orcatechism,withoutanyoratoricalgesture. ence. Thisquarterofanhourinstructionistobegivenintheforma tion tosummarizewhathadbeensaidinthemorningasmalleraudi use aquickquarterofanhourintheeveningbeforemaininstruc with devotingthemorningtothisgreatdutyofmission,butalways I recommendyoutoaimverymuchatinstructing.Donotbesatisfied Conversion, however, had to be built on the instruction they received: 69 67 68 ------

Oblatio l 161 l Historia Oblatio l 162 l Historia first RulefortheMissionarieshehadwritten: God’s his mercy. of In power the with filled and forgiven being of joy to come tothesacrament of confessionandtoexperience personally the series ofMadeleine Lenten sermons aimed at convincing the listeners encounter with God,throughprayer and through the sacraments. The A sacramentalpriesthood the poortothissamefundamentalexperiencethrough thesacraments: communicated to hispriestcompanions andwho,inturn,wereleading how Eugene’ssion in1820,shows ownconversionexperience hadbeen salvation, etc.” come across inthe confessional, ignorant of the truths necessary for sional, time was foundfor“private instruction of thosewhomonehas we arenotinthepulpitorataltar…” ample, “butthefactremainsthatweareinconfessionals allthetime eral Communion. The spacious choir of this church was never empty the ChurchofMissionaries ofProvenceontheeveGen from the Lord, had witnessed the edifying spectacle presented by the hardenedsinnerswhocontinue torefusethepressing invitations live inourcityofobstinateskeptics,all In fact,Iwishthatallwho Marius Suzanne’s language in this description, during the Aix mis Numerous letters describe how thiswasputinto practice, forex by ChristourLordforrestoringmentothefriendshipofGod. never taketheplaceofsacramentpenance,whichwasinstituted supply theplaceofinstructionandpreaching,whereaspreachingcan tion andadmonitiongiveninthetribunalof penance may in a measure to preaching, when there is room for choice, because the private direc It isbeyondalldoubtthatthehearingofconfessionstobepreferred to thepoolofsalvation… justifies it.Preaching,indeed,hasnootherendthantoleadsinners God, ordinarilyitisinthetribunalofpenancethatgracemoldsand penance. If gracehastouched a soulbythe strengthoftheWord The work beguninthe pulpit has tobecompleted in the tribunal of The aimofhispriestlyteaching was toleadpeopleintoapersonal Christ playedintheChristianlife. made it possible to give a more complete synthesis of the role Jesus 73 70 72 Resultingfromtheconfes 71 - - - - - ticular those condemned to death. It was an illustration of the principles tendency of thedaybygivingsacraments to theprisoners–inpar extreme unction. for the care of the Church with the sacraments – and if necessary with youth were seriously ill he made a point of convincing them of the need ing ofcatechesis andthensometime ofretreatbeforehand. When the first communions and to receive the sacrament of confirmation, consist ing regularly to confession. He provided an intense preparation for their in theirparishchurches.Hepaidparticular Mass attention totheirgo celebrated Mass withthem and then insisted them attending a second that theycommit themselvestogoing toMasseachday. OnSundayshe we must draw life and the spiritual strength of oursouls.” frequent the sacraments. They are afruitful source ofgrace from which Rule; “Theinfallible means tosucceed inthisnobleundertaking, is to he livedbyandinsistedthathisfellowmissionarypriestsneverforgot: The success ofaparishmissionwasmeasured by the number of the membersFor ofthe Youth Congregation,hewroteintheir committed againsthim. as the good Lordwishesto forget the offences continually being are sometimescommitted against usinthe exercise of ourministry tenderness ofafather towards all; let us easily forget the insults that We are the ministers of hismercy, and solet us alwayshave the In Eugene’s prisonministry he went against the still Jansenistic had vainlylookedforintheworldanditspleasures.” of peaceandtranquility, ness andtheyenjoyedthehappiness conscience, only recently awakened, finally experienced the happi I heardmanycongratulating themselves onthewayout,thattheir to Heaven,andsaidaloud,“No,Lord,neveragain!Neveragain!” God theyhad offended. Some even raised their hands in supplication altar to worship in silence and in deepest reverence, the Majesty of Savior that they had in their hands. Then they knelt before the holy as theykissedthecrucifixof were seensheddingtearsofsorrow holy priestswhoinvitedthemtoexperienceandlove,many sorrow which they had desired for solong.Caringly ministered to by the the ministers of JesusChristtoreceive the absolution for their sins, throughout theday.Menwhocame with ferventzeal, to kneelbefore 75 74 76 Herequired - - - -

Oblatio l 163 l Historia Oblatio l 164 l Historia others tosalvation: less thanacall fromGodtoco-operate with theSaviorandbringing nothing sublime becauseitwas priesthood fortherestofhislife.Itwas was tocarrythisconcept of thesublimity and awesomenessofthe receive very soonthe sublime and awesome priesthood of J.C.” An awesomeconceptofpriesthood the Saviorthroughpriestlyministryofconfessionandcommunion. those instructed whowereledtopersonalsacramental encounter with of allthesentimentsawethatamiraclehadbeenworked inhim. fulness tohisresolution:“IwantliveonlyforGod…” God wouldgivehimthegracetoundertakelivehispriesthood infaith the sentimentsthatdespitehisfrailtyGodhadchosenhim. Consequently confidence in the power of God. His pre-ordination retreat was filled with unbounded with but time), that of spirit ecclesiastical the by (nourished treats weseehispre-occupationwithsinfulness and worthlessness he felt undeserving to be with this group of , and then in later re he wasofhis unworthiness. When heenteredtheseminarywrotethat nals keptduringseveralretreats–thehigherideal,moreconscious that I announce such ahugemiracle worked insuchagreat sinner as It reallyiswithasenseofdeepest lowliness,prostrate in thedust, everything. priest of JesusChrist. That one word sayseverything; it contains Dear, darlingmother,themiracle hashappened: your Eugeneisa We have two letters that he wrote on the day of hisordination – full jour his in expressed clearly is priesthood of Eugene’sidea exalted so obviouslycomesfromHim. graciously willed to call me to sohighanhonorbyavocation which because, inhismercy,hehas you wouldbeforeverblessingGod menting that your sonisconsecrating himself to thisdivine ministry, it wouldstillbetime well, admirablywellspent,thenfarfromla single one,everythingtheyhavebywayoftalents,wealthandlife, being, past,presentandtocome,werespend,savejustone precious that,evenifeveryhuman blood areso by theMan-God’s Dear mother,ifyoureallygraspedagreattruth,thatsoulsransomed In December 1811 Eugene began a retreat to prepare himself “to 78

- 77 He - - - aware of his sinfulness, the deeper is his realization of the power of power the of realization his is deeper the sinfulness, his of aware he becomesintenselyawareofhisunworthiness. The morehebecomes priesthood isalsoexpressedinthesecondletter, tohisspiritual director: Christ intotheworldsacramentally. mysteries was nothinglessthana“secondIncarnation” – bringingJesus pare to celebrate the divine mysteries…” “I havethree days still to getusedtheidea that I amapriestandpre Mass: midnight Christmas the – Mass” “first his for himself prepare to Awe atcelebrating theEucharist Savior intheproclamationof Word ofGodandthesacraments. this verysameprocessofliberationthroughtheembrace ofJesusthe Missionary Oblate,wastobecenteredonbringingothers toexperience of deeppeaceandlove.Eugene’s priestlyministry, andlaterthatasa ever, theexperienceofGod’s lovechangedhistearsfromsorrowto into tearsbecausehehadbecomepainfullyawareofbeing asinner. How earlier. Awestruck bythesightof God’s loveontheCross,hehadburst God’s loveforhim: After theordination, he continued his retreat for threemoredays What he writes mirrors his Good Friday Experience nearly five years he hasimmolatedhimselfthroughmyministry. familiar with, who hasimmolated the Immaculate Lamb, or at least Yes, itisI,really is I,thewretchedsinnerwhosedepravity you are As he reflects on the wonder of the sacrament he has just received, the awesomeSacrificewithBishop. am a priestofJesusChrist; I havealready for the first time offered immense, incomprehensible mercy, has just accomplished in me. I trate, overwhelmed, stunned, tosharewith youwhattheLord,inhis Very dear and beloved Father, I am writing this on my knees, pros The samesenseofaweatGod’simmense loveinthegiftof way ofhappiness,consolations,etc. to savor what it pleases God in his goodness to have me taste in the sacrament has placed me; I have to stay in a state of total recollection ment ispreciousinthestatewhichgraceofsuchatremendous myself. Dearmother,Ihavenotthestrengthtosaymore.Everymo 82 79

81 The celebration of the divine 80 - - - -

Oblatio l 165 l Historia Oblatio l 166 l Historia been ordained: An awethatendured fortherest ofhislife in thecourseofmanyyearsonwonderfulsacramentouraltars...” derstanding andinspirationsthatGodinhisgoodnessdeignedtograntme un of flashes great “the of spoke he when journal his in up this summed of tearsthatthecorporalandaltarclothweresaturated.” solations thatitwasnecessary…touttersighsandshedsuchaquantity was impossibleformetowithstandsuchanabundanceofinteriorcon celebrating, likethisone:“AssoonasIhadtakenthePreciousBlood,it at thisdestination. At timesherecordsmomentsofintenseemotionwhile was travelling,inthehopeofbeingabletocelebrateMasswhenhearrived ing numerousoccasionsoffastingallnightandmostthedaywhilehe such a way asto make the celebration of Masspossible each day – includ ebrating this day–usuallyintheinterior chapel of thecontemplative the personindicatedtome bytheHolyFather.” had reallywantedtospend thisdayonretreat,butIhadtogosee I Peter… Saint of Confession the on Sacrifice Holy the offer and go to priesthood my of day anniversary inhis journal,this chosen had “I anniversary eachyear. When hewasinMarseilles, we havemanyindications of hiscel When inRomefortheapprobationofOblates1825 hewrote The aweofhisordination day neverleft him, andhecelebrated the and onthedayIhadjoyofbeingmadeapriest. month’s retreatwhenIwaspreparingmyselftoreceivethepriesthood discovered thereallthefervorwithwhichhehadgiftedme during the I was unable toread. I daresaythat, through thegraceofGod,Ire flowed unchecked.Ihadtoaskthemfetchmyhandkerchief because that, fromthe thiness? Buttheexperienceofthatgracewassostrongandsweet How couldonerejectthatwhichGodgivesusinspiteofourunwor the imposition ofhandsandoffered,withtheBishop,myfirstMass... stasy -thattheLorddeignedtograntmeatthisaltarwhereIreceived the Massconsolations,happiness-Iwouldalmostsay,ec It isalongtimesinceIhaveexperiencedduringtheHolySacrificeof Forty yearsafterhisordination, he visited Amiens wherehehad In lateryearswecomeacrossmanyreferencestowantinglivein confiteor to the last Gospel, in spite of myself, my tears tothelastGospel,inspiteofmyself,mytears 86

85 83 In 1839 he In1839he - - - 84 - - - -

late Conception: Capuchin Sisters.In1838,forexample,hewrote Eugene reflectedonthesituation offartoomanypriests: Transmitting hisawetoothers:dedication toforminggoodpriests tion ineachparishyear: his heartforMarseille, that of havingthefortyhoursEucharistic devo tion of his ordination was linked with the fulfilment of a desire close to rist intheparishmissionsandhisdiocese.In1859,commemora those prisoners condemned to death, in the predominance of the Eucha people away fromfrequent Communion, in hisgivingthe Eucharist to ministry.obvious inhiscondemnation ItwasofJansenism’skeeping tion, butitwassomethingthathebroughtotherstothroughhispriestly In hisretreat before coming to Aix tobegin his priestly ministry, it possibleformetoestablishthisdevotionbeforeIdie. adoration oftheMostBlessedSacrament. I thankGodwhohasmade toral letter which I am publishing to establish solemn and perpetual 48th anniversaryofthatgreatandpreciousdayforme,on thepas niversary day of my priestly ordination. I have put today’s date, the December 21: Mass in the house ofthe Capuchin Sisters forthe an The devotion he had to the Eucharist was not just a personal devo teries inthatso-venerableshrine. press thestrongsentiments I experienced celebrating the holy mys at Rome, Imustgive preference to ’s. It is difficult to ex for atime of recollection in ourholyCapuchin Sisters’ monastery; tion, whichIalwayscelebrate on December21.AtMarseilles,Igo Saint Peter’s tomb since it is the anniversary of my priestly ordina mysteries overSaintPeter’stomb…Ichosetodayformyvisitto The 21 wasthe day set aside for me to go and celebrate the sacred In 1854 when he was in Rome for the proclamation of the Immacu ment theweaknessofourownefforts. it is goodtofindone’sselfsurroundedbyfervent souls whosupple the anniversaryofmypriestlyordination.Onsuchdevotional days, appointment has become a tradition. This is the feast of St.Thomas, December 21: Massintheinterior choir oftheCapuchinSisters.This 88 87 89 ------

Oblatio l 167 l Historia Oblatio l 168 l Historia thrown into: was he that this exactly was it ordination after Straight benefit. could he wasconcerned to sharethiswithotherseminarians so thattheytoo of seminarytrainingledhim toapproachthePopeandsomeRoman glory ofherdivineSpouse andthesalvationofamultitudesouls.” protected by worthyandholyministers,willdailygrowinvigor, forthe 1853 Rule: “Thus it will come to passthat the Church, nourished and seminaries the secondary end of the Congregation was expressed in the mans in 1853 and Quimper in 1856. The ultimate ideal behind making Ro 1851, in Fréjus 1834, in in Ajaccio seminaries the for responsible naries wastobecomeoneoftheendsOblates, andtheybecame sent theOblates toberesponsiblefor theseminary. Runningofsemi in competent hands to guarantee a high quality priesthood. In 1827, he supporting hisuncle’s reopening of theseminary and ensuringthat it be ceived. InMarseilleoneofhisprioritiesas Vicar Generalwasthat of gene was concerned about the quality of the seminary training they re his infinitemercyhasseenfittoinvestmewith.” regularity of my conduct, to do no dishonor to the character the Lord in itual director:“Next,Igotwiceamonthtotheseminaryandtry, bythe Eugene’s ownconviction and enthusiasm regarding the importance Eu Missionaries, the join to came persons young first the When As ayoungpriestin Aix, hewasinvolvedintheseminaryasaspir from theirhouse,thatwehadtokeepgoinginabsence. mer Directors,theEmerys,Duclaux,Garniers,Montagnes,expelled collaborators toconserveandmaintainthegoodtraditionsofourfor others love for theclerical virtues and called to cooperate with holy year spentintheseminaryasapriest,chargedwithinspiring What beautiful years were those first years of my holy ministry. One Having received a solidpriestlyformationinhisseminarytraining, such afate.BettertodierightnowasIwritethesewords. Is itmypurposetoincreasetheirnumber?Godpreservemefrom ful, forwhomtheyaretheLord’sorgansandinstrumentsofhismercy. flames ofdivinelovewhichtheyshouldbelavishingamongthefaith fers, who are themselves in a state of torpor and dampen down all the bring downharmonherbytheirlackofawarenesstheevilsshesuf The Churchhasalltoomuchtolamentinthenumerouspriestswho 92 90 91 - - - 93 - - - - -

tion, as was shownin the height of the Icosia incident when it appeared priests properly formed so asto appreciate the dignity of their vocation. that Eugene had regarding the importance of ensuring that there be Rome, forthediocesesaroundcity, in1833: Cardinals about the possibility of the Oblates starting a seminary in ministry ofseminaries: ary endoftheCongregation, and awhole chapter was writtenaboutthe the 1853 Rule was changed accordingly to make seminaries a second volved inseminarytraining. In order to make the ideamoreconvincing, in be to them persuading in difficulty had Eugene and them, to pealed participating in thisministry. Itwastheideaofmissionsthatap the knowledgeandpracticeofvirtuestheirstate.” can beofsomeusetotheyoungecclesiastics who mustbeformedin my own part, I will gladly retire to the seminary at Marseilles, where I that he was going to have to resign as Vicar General, he mused: “For and feeding with watchful and constant care, the sheep that have Spirit, earnestlyfollowingin thefootstepsofDivineShepherd, of sinners,iftheparochial clergy werenotmenfilled with theHoly of salvation.Invainwouldthe missionarieslaborfortheconversion teach sound doctrine to the people, and to guide them along the way Immaculate Mary, that formation is given to those who are to sion ofGod’shouse,andundertheprotection of theMostHolyand their own special training. For it is in these seminaries, in the seclu is undoubtedlythedirection of seminaries, in whichclericsreceive After themissions,mostimportant work ofourCongregation The Oblates themselves, however, werenotasenthusiastic about Eugene himselfwasalsopreparedtobeinvolvedinpriestly forma conviction the illustrate does it but project, this of came Nothing enormous… finest institution setupforcenturies andthe consequenceswouldbe crass ignorance and abandoningthemtoeveryvice.Itwouldbethe not shortofdegradationwhichisreducingthepeopletoastate ian dioceses,thegreaternumberofwhosepriestsareinacondition those inFrancetobringtogether theclerics of thefivesuburbicar house ofSt.Alexis,whicheveryoneisafter,amajorseminarylike This iswhatIpropose,briefly: it wouldbetosetupatRome, in the 94

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Oblatio l 169 l Historia Oblatio l 170 l Historia of awe,Eugenewroteafterhisepiscopalordination: Awe atthefullnessofpriesthoodasBishop preaching missionsinthevillages. just as much missionary priests as their counterparts who were actively to convince the Congregation that those working in seminaries were by and to hand on.Hishandling of the theme in the Rule wasmeant spirit he lived and inculcated in his Oblates, and expected them to live them whenhebeganhisownseminarystudiesin1808. This wasthe gene, because they sum uphisownideals of priesthood as he expressed to thepriesthood: was consciousoftheepiscopate being incontinuity with hisordination tions ofhisgrace. and myinfidelities ontheotherhand,withabundant communica course ofmypriestly ministry, and mycooperation on the one hand ing towardsmebothatthe time ofmyordination and duringthe be advantageous to examine attentively the Holy Spirit’s way ofact by myelection and what Iam to become by myconsecration, it will I makemyselfmorefamiliar As withtheideaofwhatIalready am In hisretreat in Rome in preparation for hisepiscopal ordination he priesthood ofJesusChrist. understand thatIstillfellshortinmyestimate of thisplenitude of the he ismakingsummit ofthisgreatnessandwhatismore,now me as toexalt them the more, and nowthe Lord raisesme myself to the sors oftheapostles.Iwasreadytoletthemwalkrightovermeso to thinkasIdidandrendernoble acts of homage to these succes some good bishop,asone does before the Pope. Iwanted everyone many times have been carried away and fallen prostrate at the feet of instinctive reflex ofmysoul.IfIhadnotheld myselfback,Iwould always considered it in a great spirit of faith; it was, soto speak, an All mylifeIhadbeenfilled with respectfortheepiscopate, I had With a touch of Provençal exaggeration that accentuates his sense These words could almost be autobiographical on the part of Eu so sacredandofsuchgreatimportance. ourselves, withall our mind and heart, to thisundertaking, which is returned to Him.Sofarasweareable, we shall courageously devote

97 96 - - - - cannot be ignored, and that is his joy and awe at ordaining others to others ordaining at awe and joy his is that and ignored, be cannot is beyondthe scope of thisarticle. There is, however, oneaspect that istry, albeit with different priestlyresponsibilities, Eugene’s episcopacy recalls hisfirstpriestlyordination: the priesthood,andsenseofspiritualpaternity that itgavehim.He have perceivedinthemajority ofthoseIhaveordaineduptonow. dren disposedasIdesire.Thanks betoGod,itiswhatIbelieve I in theverymidst of all these marvels, especially when I seemychil on whomIimposehands,for Iconfessthatpaternal love isatwork ence it to agreater or lesserextent according to the quality of those This miracle is worked ineveryordination I performandexperi had goneoutfrommeandIknewit... It seemedtome that I could say like our divine Master that a power natural love that produced in its turn something more than human. him, that my heartexpanded in theoutpouring of acharity, a super … itseemed to me,I say,that my ownspirit communicated itself to before. power ofwhichIhadmyselfreceivedtheplenitude some months ed sonandpassedontohim a shareofthat abundance of grace and miracle, and lifted up myhandsoverthedearheadofwell-belov all the power with which Iwasinvested to bring about this great found recollection Iinvoked the sovereign priest Jesus Christ with what transpiredinmysoulwhenpro one couldguess hands. No the preciousFatherCasimirAubert,firstonwhomIimposed Can Irecallwithoutemotionthatthefirstfruitofmyfecunditywas Apart fromshowingthat it wasacontinuation of hispriestlymin me mylife. this time and alwayseverything you demand ofme,wereittocost with totalabandonintoyourpaternal bosom, fullyresolvedtodo effects nottocountonyourinfinite goodness, nottothrowmyself is toopresent to mymemory, I feel again still today too vividly the the hand. Everything you have done for me in the course of my life who since the tender days ofmyinfancy have led me as it were by reason todrawbackwithhorror.Butno,youaremyFather,itis you hadnotinspiredinmyheartagentletrust,therewouldbeevery not accustomed me tothetraitsofyourinfinite mercy, ifalready elevated to the sublime episcopal dignity. My goodGod!Ifyouhad … Iam called suddenly to receive the plenitude of the priesthood, 98 99 ------

Oblatio l 171 l Historia Oblatio l 172 l Historia ing ahigh-qualitygroupforpriesthood: tions.” walk inthefootstepsofapostles.Itisimportant to laysolidfounda it means wewishtochoosemenwho havethewillandcourageto invitation to Henri Tempier: “If presentlywearenotmorenumerous, his in on insisted be to continued signified priesthood the what of als diocese.” the in elements zealous most the it round Church: “Ah!ifwecouldformanucleus,therewouldsooncluster He wanted an “elite” group to form to be like yeast for the good of the to act without commotion but what blows we would strike at hell!” in all sectors ofthis vast diocese and surroundings… We would want banding togetherandcontinually of somepriestspreaching missions “Missionary” toreferbothnameshere) use will I simplification of sake the for – Immaculate Mary of Oblates the Missionaries of Provence (later to change their name to Missionary of priestly ministry produced a newsynthesiswiththe foundation of years four the when Eugene that synthesis new the in recognizable is derstanding of the meaning and spirit of religious life. It is a spirit that with Eugene and clearly gave the young diocesan priest a valuable un ( life of review regular the did and a prayed than lived, he more domestic, was He 1815. September until Aix in then Paris in first needed to earn a living and sowasengaged by Eugene as adomestic, poleon expelled the monks from their monastery in 1811, Brother Maur the in Aix in presence ofaparticular catalyst: the Trappist BrotherMaur. ministry When Na of years first his in out lived were Sulpice, St would notbedifficulttoreplace you. much troubletobemenofinteriorlife,trulyapostolicmen, Ithinkit the purpose, if you wish,ofwinningsoulsforGodwithout taking of God,mingled with much alloy of self, of going far and wide for Were itaquestionofgoingouttopreachmoreorlesswell theWord matter a is “It dreamt, Eugene him, join Hilaire to Inviting Aubert All Eugene’s ideasofthepriesthood,ashehadacquiredthemin can possiblybesaid. We mustbetrulysaintsourselves. Insayingthat,weinclude all that But canyoubelieveIwantmerchandise ofthatsort? 101 In his next letter to Henri Tempier he repeats the idea of want T he O blate P 102 riesthood : AM issionary R eligious 100 Hislofty ide coulpe - - - - - ) life were inseparablylinked under theheading of missionary. The com a missionaryreligious vocation. From nowonpriesthood and religious the Missionaries in1818: of Rule first the in encoded principle fundamental a was It poor. rably linkedwithcommunitylifeandpreachingtheGospelto ing togetherin1816theunderstandingofpriesthoodwastobeinsepa sionary was to priesthood and priestly ministry, but from their first com which only priests were able to do. Initially, the vocation of the Mis ing and dispensing the sacraments to the most abandoned– something of theMissionaryOblate.” its exclusivefocusanditcan beunderstoodasdealing with the “Spirit still speakingofthepriestly ministryoftheOblatesithadtoneddown modified in the 1826was Rule and camedocument to be known as this priests), ordained not were who religious sionary written foragroupofpriests–andthushadthisasits focusin1818. the Eugene wrote thedocument which theOblateshavecome toknowas priesthood. It was in the context of his reflections on the priesthood that of ourOblate life that brings together Eugene’s ideas on the spirit of The religious thattheyservedthelocalchurch. primarily diocesan clergy but missionary religious. It was asmissionary Oblate triad, with a constant reminder to theprieststhat they werenot ing of the brothers, some five years later, brought a different focus to the Preface. Nota Bene With the arrival of the first vocations to the brotherhood (as mis (as brotherhood the to vocations first the of arrival the With As aconclusion Iwouldliketoexplore animportant document His loftyideal of thepriesthoodwastransformed to thecontext of by dedicating themselves to preaching the Word of God to the poor. imitate thevirtuesandexamplesofourSaviorJesusChrist,principally of alltoformagrouppriestswholivetogetherandstrive The purposeoftheInstituteMissionariesProvenceisfirst The focus of the ministry of the Missionaries was onthat of preach In itsoriginalformthistext,knownasthe text:thespiritofbeingMissionary-ReligiousPriest C onclusion The Preface. Nota Bene 103 While was ------

Oblatio l 173 l Historia Oblatio l 174 l Historia priests, Eugene launched into an impassioned reflection of the vocation emotionally-charged descriptionofthepriesthood fortheMissionaries The beautyofthevocationMissionaryPriest their vocation: graphs wherehecondemnedthepriestswhowerebeingunfaithfulto entitled “ The scandalofcorruptpriests the hood. Itisnotthe will use it version to explore what Eugene had in his heart on the priest the Missionarypriestwas: teract the ravage caused by bad priests by holding up the ideal of what of the Missionary. “ spirit Having reflected on the damage caused to the Church by corrupt by Church the to caused damage the on reflected Having He then wrote the words, “ reparation. come to cleanse themselves and beginanewlife of penance and health-giving pool where theseputridandfestering sick personswill Mission Housewillalwaysbeawelcomingrefugeforthem, likea Article 3. Consequently, they will preach retreats to priestsandthe Church ofJesusChrist. this shamefulfesteringsorewhichisconsumingeverythinginthe all these horrible vices. Theywillapplythe probe,ironandfireto but inafewyears,please God, they will make a frontal attack on wound bytheir gentle suggestions, their prayers andgoodexamples, will only beable to undertake indirectly the healing of thisdeep Article 2.Inthebeginning,missionariesbecauseoftheiryouth, sacrileges, theirfeloniesandheinouscrimesofeverydescription. age theChurchbytheirlackofcare,avarice,impurity, caused inthepastandstillbeingbyunworthypriestswhorav reform andofrepairingtothefullextentpossiblethemevil as zealouslystrivetoachievetheydothemainend,isthatofclergy Article 1.AnolessimportantendoftheirInstitute,antheywill The thirdsectionoftheRulewhichEugenewrotein1818was As the withinwhichthispriesthoodistobelivedandexercised. Reforming theClergy Nota Bene 104 function Nota bene , the original version, was aimed at the priests, I ofthepriestassuchthathedealswith,but ”, he wrote: take note! He aimed to coun .” Itbeganwiththreethunderouspara Nota Bene ” and proceeded to give an - - - - iples. of theGospelcommunityJesusandapostlesfirstdisciples. apostles. Morethanfollowing,itwasaninsertionintoandacontinuation any community, butasacommunitythatfollowedtheexampleof of anawarenessapersonalinvitationfromJesusChrist. the Founder. EachMissionarypriestformedpartofthisbodybecause described inthedefining ArticleOneoftheRule. different words, the three foundation pillars of the vocation that he had for allwhowereinspiredtolivebyEugene’s ideals. Herestated, in awe at the beauty ofthe vocation of the Missionary priest.Itiswith He thencontrastedthisstate of affairs by describing his admiration and behavior ofcertainpriests who hadnotbeenfaithfultotheirvocation. on the situation of the Church in France he expressed his horrorat the Questioned bythesituationofChurch be contained–thedreamswerebigandcouldnotcontained: scholastic seminarians at the time of writing, his enthusiasmcould not ator oftheSavior”–nothinglessthanaco-redeemer! living. Thus the short definition of the Missionary priest was: “co-oper people to thesame experience ofsalvation that the Missionaries were deemers ofmankind.” One can touch the intensity of Eugene’sof intensity emotions! the reflected touch he can As One embrace thevastexpanseofwholeearth countryside and others, their ambition should, in its holy aspirations, limit the scopeoftheir zeal,forthetimebeing,topoorofour and themoreurgentneedsofpeople around them, they haveto mankind, and even though, because of their present small number They are called to be the Savior’s co-workers,the co-redeemers of Then, consciousofthefactthattheywereonly6priestsand3 Thirdly, “they are called to betheSavior’s co-workers,theco-re as just not but - priests of community a into was call Secondly,the Firstly,– hewas theCongregation haditsorigininthecallofJesus Here inasuccinctmanneristhekernelofMissionaryvocation of mankind. tles. Theyarecalled to betheSavior’sco-workers,co-redeemers is JesusChrist,theverySonofGod;their first fathersaretheApos What more sublime purpose thanthat of their Institute! Their founder 105

The thirdpillar was themission:thatofleading 106 - - -

Oblatio l 175 l Historia Oblatio l 176 l Historia The Church callstohertrustedpriestsfor help described thestatethatshehadbeenreducedto: “has inourdaysbeencruelly ravaged.”But,withsorrowandpain,he of all his blood“andthenhelookedat the other side ofthesituation, Church, thatgloriousinheritance purchased bytheSaviouratcost “The Church: the to turned reflection his that awe of sense same this with JesusChristandthe members of hisBody. Inordertobe effective, abandoned victims of the revolution into the fullness of communion revolution Church ofFrance,dedicated their lives to bringing these be readilyavailabletoanswerhercryofdistress: whom sheshouldbeabletotrustfully, theMissionarypriestsneeded to cation. When theChurch,suffering mother, called for helptothose their owncorruptbehavior: of herDivine Spouse, butit is theseverypriestswholet her downby ministers, thosetowhomshehasentrustedthemostprecious interests her priests.“Inthislamentable state, the Church calls for help to her were confidence unfailing with on rely could she that persons very the Obviously help? for to turn confidently Church the could Who help. The Missionaries, dedicated to the process of rebuilding the post- as possibletorestoreorderinallthisconfusion. The real purpose ofour Institute is toremedy all these evils,asmuch It is in this context that the Missionary priests understood their vo sible conductaggravateevenfurthertheillsfromwhichshe suffers. and it is the majority of those very ministers who bytheir reprehen In herdistress,theChurch,portrayedasamother, called outfor cross overthrewtheiridols. our day,their condition is worsethan that of the pagans before the truly saidthat,duetothemalice andcorruptionoftheChristians of Christianity only traces of whatit was, with the result that it can be which will always remain intact to the end of time, there remains of will soon bethenorm.Andexcept for the sacred depositoffaith other thanmonsters.Theingratitude of peopleisatitspeak;apostasy This beloved Spouse ofthe Son ofGod bears him almost nothing - - come theprincipalcauseofsadconditionChurchinFrance: ing torespondthroughtheirministry. Eugenelistedthree: it was necessary to have a clear analysis of the situation they were want exact opposite. Whatever the badpriestswere, Missionary priestshadtobethe that ofthepowerfuleffectgene was ofthegoodexample of thepriests. help for Church’scall the to respond to Priest’svocation Missionary The you to listen who those and yourself both save will you thus and teach convert others: take care about what you do after havingbecomeconvincedofthenecessitytheirown reform: The achievingofthisendwillrequiretheformingapostles, who, The remedytothetragicsituationofChurchproposed byEu remedies tothem. Once thesecauseshavebecomeitbecomeseasiertoapply known, emerged fromtheconflictevenmorebeautifulandglorious. but it would havetriumphed over all these attacks and wouldhave the blowandnotonlywouldithavewithstoodthisterrible shock, should neverhaveceasedbeing,religion would havesustained Nevertheless, if the clergy had remained firmly that which they advancement ofthisiniquitouswork. the FrenchRevolutionhasmade anextraordinary contribution to the of religion in the hearts and minds ofthe people. It is truer still that ish tactics, anefforthasbeenmadetounderminethefoundations The truth of the matter is that for a century already, through devil It wasthefailureofprieststoliveuptheiridealsthat hadbe the othertwo. This thirdcausemustbeconsideredasthemainoneandrootof 3. Laziness,indifferenceandcorruptionamongthepriests. 2. Ignoranceamongthepeople. 1. Theweakening,ifnotthetotalloss,offaith. (ITimothy4:16). Take great care aboutwhatyoudoand , should work with all their strength to - - - -

Oblatio l 177 l Historia Oblatio l 178 l Historia spelt out the “virtues and examples of our Savior Jesus Christ” that they order to become an apostolic man – a co-operator of the Savior, Eugene The MissionaryPriestfollowsthevirtuesandexamples oftheSavior which, likethem,wearecalled…” have left us such fine examples of virtue in the exercise of a ministry to saints, walk courageously in the footsteps of so many apostles who cast off hisyoke?” He responded, “ We must work seriouslyto become do tosucceed in winningback for JesusChristsomany souls whohave His ideals,andsoEugene asked the question, “What must we,inturn, Spirit inthe“apostolicschoolofJesus.” derstanding. For this they needed to be continually formed bythe Holy and a world-wide commission that was beyond their capacity of un had giventheapostlesanidealthattheywereunabletograspfully, formed withtheapostles.Jesus group” modeledonthegroupthatJesus forming theapostlesaccordingtoHisKingdomideal. The MissionaryPriestfollowsthe Apostolic modelofJesus had to“striveimitate:” To answer the question as to what the Missionary priest must do in The Missionarypriestswereco-operatorsoftheSaviorinsharing a form to all of “first began Eugene did, Jesus what at Looking brought undertheruleofhisholylaws. all virtues, He sentthem forth toconquer the world whichthey soon spirit; and after having trained them in his school and the practice of apostles anddiscipleswhomHeformedinpietyfilledwithHis What did OurLord Jesus Christ do? He chose a certain number of The modelofhowto“become” thispriestly ideal was that of Jesus dered awayfromtheirduties. and soonyouwillbringbacktothefoldpeoplewhohavewan See to it that you have zealous, altruistic and solidly virtuous priests have beenreformed,theotherswillceaseaswell. ence, theavarice and corruptionofthepriests,oncetheseabuseswill And aswehaveseen that the real source of the evil is the indiffer - - - call tooblation: etrable metal coat ofarmorwornbysoldiers.Eugeneconcluded with a dressed “from head to foot in this solid armor of virtue” – inthe impen early biographers, Alfred Yenveux, describedthispassageasbeing Exercises glory ofGodandthesalvation ofsouls.” the good of theChurch and the salvation of souls” or asa pair: “for the often inallEugene’s writings eitherwiththreegoals:“thegloryofGod, salvation ofsouls.” mind constantly: “the glory of God,the building of the Church, the times inEugene’s writingsbecauseheinsiststhatitmustbekeptin The answer is provided in a threefold goal, which occurs hundreds of The MissionaryPriestisanOblation Eugene’s useofthemilitary vocabulary ofStIgnatius’ vice oftheChurchandsanctificationourneighbor. our rest,personsandlivesfortheloveofJesusChrist,ser families, brimmingwithzeal,readytosacrificeourgoods,talents, ers ofpoverty,repentant,mortified,detachedfromtheworldandour fection, workingunstintinglytobecomehumble,gentle,obedient,lov state ofself-denialandinanunremittingdeterminationtoachieveper ourselves constantly in the spirit of our vocation; live in a habitual glory ofGod,thebuildingChurch,salvationsouls;renew We mustrenounceourselvestotally,maintaininviewexclusivelythe The Missionarypriestcan neverforget thisexpression, repeated the serviceofChurchandsanctificationourneighbor. talents, ourrest,personsandlivesfortheloveofJesus Christ, to achievethis,hehammeredagain:bereadysacrificeourgoods, our vation ofsouls.Then,afterabovethelistvirtuesnecessary inorder view exclusivelythegloryofGod,buildingChurch, thesal so manysoulswhohavecastoffhisyoke?Wemust…maintain in What mustwe,inturn,dotosucceedwinningbackforJesus Christ Why haveademandingprogramofpersonalandspiritualgrowth? unto deathforthegreatergloryofGod. Then, filledwithconfidenceinGod,wemustenterthelistsandfight , with which he was very familiar, prompted one of Eugene’s Spiritual - - - - -

Oblatio l 179 l Historia Oblatio l 180 l Historia the pointoffocusfortheirlivedexperience. gene’s description ofthepost-revolution Church ofFranceandforms out basicprinciplesforthefuture. The NotaBenecontinued with Eu ences thattheMissionarieshadlivedfornearlythree years andtodraw The MissionaryPriest’s PastoralProgram desire ofJesus–andithastobethesameforMissionarypriest. ing the virtues” of Jesus Christ, because the glory of God was the major OBLATION.is summedupintheword It is thehighpointof“imitat this same concept that is expressedbyliving for the “glory ofGod.”It Aix, arealsoreflectedhere: fession duringeachparishmission,andinthepermanent mission in and missionaryactivity. This wasthevocationofMissionary: relationship with JesustheSavior. This wastheaimofevery sermon Firstly, itwasnecessarytocomeintocontact with thehumanreali become saints. to make menreasonablethenChristiansandfinally to helpthem Their methodologyhadthreesteps: to seeitthattheyarepracticedinalltheirvariedforms… hell, topreventmillionsofmortalsins,holdvirtuesinhonor and way toheaven, to extend the Savior’sempire, to destroythereign of to snatchthem from the slaveryofdemonandtoshowthem the The purpose ofthe hours andhoursspentinthe sacrament ofcon to teachthesedegenerateChristianswhoJesusChristis. to dothis? How To preachandinstructpeopleinvitetheminto sheep whohavestrayedfromthefold, of morals.Itistherefore urgent tobringbackthemultitude of those a weakening,ifnottotal obliteration ofthe faithandthecorruption tains totheir salvation. The consequence of thisignorance has been ing! Thepeoplearewallowingincrassignorance of all that per How vastthe field that lies before them! How worthyanundertak The Rule was written in 1818 as an attempt to review the experi The golden threadofEugene’s life was tobe“all for God”anditis ------way toGodforothersthroughtheir bad example. So hereturned to that were blockingthe being causedintheChurchbycorruptpriests,who turns to reality. The Nota Bene was written in response to the havoc having drawnupthe plan ofaction to achieve them, Eugene nowre The MissionaryPriestisaninstrumentofRenewal Kingdom ofGodsoastoshareitsfullnessintheResurrection. God. To becomesaints–tobesofullyimbuedwiththevaluesof Finally, thecalltohelppeoplebecome heroic intheir response to is” andinviting them to enterintoalife-giving relationship with God. to becomemoredeeplyChristianby“teachingChrist them whoJesus decisions about their lives in a rational way. Secondly, make to help people and reflect to them helping at aimed Missionaries the teaching in ignorance” about God and their faith. Through their preaching and ty ofeachone. The peopledescribedintheNotaBenewere“wallowing sionaries canmakeadifference –theycanbeagentsof cleansing, con priests atallcosts: pared with a fire struggling to stay lit. The Missionaries must help these persecution, danger of death and derision and indifference, is com negative theme. By the quality of their lives and their generous oblation, the Mis service ofhisChurch. sacrifice of one’sentire being tothegloryofSaviorand many crimes, the most thorough and total homage and devotion, the in concert with them, to offer to the living God in reparation for so not hastentostepforwardgatherroundthemandthere, acting which will soon become extinguished with their passing, ifwedo small numberofholyministerswhocarefully guard thefinalsparks to rekindlethesacredfireofpurelovewhichisnurtured only bya The ministry of the priests who have remained faithful, despite sacrificed. its interior to theverystepsofaltar where theSacredVictim is sanctuary, to sweep away so much refuse collected at its entryway, We havetopenetrate even moredeeply-totheveryheartof Having enthusedaboutthelofty ideals of the Missionaries and - - - -

Oblatio l 181 l Historia Oblatio l 182 l Historia a GoodFridayexperienceofstrongintuitionandappreciationGod’s loveforhim. Eugene deMazenodconnectedtoorconcerningtheOblates. English translation ofthecollection, preparation tocelebratethe200thanniversaryofourexistence: today thatchallenge still resoundsintheMissionaryOblatefamily’s version, renewal and new hope. The vocabulary may have changed, but p 143-163. T study, critical A 1782-1812: Mazenod, de Bishop of Life al Life” Oblate “Vie Mazenod, de d’Eugène (1794-1811) Mazenod Marie Immaculée zenod, évêque de Marseille, fondateur de la Congrégation des Missionnaires Oblats de Missionnaires des Oblats deMarieImmaculée Congrégation la de fondateur Marseille, de évêque Mazenod, de who hadbeensuppressed. 1-21, ourigny 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 “Conversion: A newheart,aspirit,mission.” Oblate Writings

Retreat Journal,December1814, Mémoires, quotedin Letter to hisfather, 7December1814, Letter to hismother, 11 October1809, Diary, 31March1839, Letter to hismother, 29June1808, REY, Ibidem Letter to hismother, 23-24March1809, Diary oftheExile inItaly(1791-1802), Letter to hismother, 14October1811, Mémoires Notes made during the retreat in preparation for priestly ordination, December Retreat Journal, December 1814, The Society of theFathersFaith,whichproposedtoreviveJesuits Quoted by A. Quoted J. See alsothestudiesbyE. , I,p.47. , M Blessed EugenedeMazenodand the Priesthood , “ÉtudesOblates”13(1954),p.107–114. orabito Histoire . , quoted by T. , Rome,MaisonGénérale,1928,I,p.44. ,

, I,14 esri rte uèed aeo d eieà Saint-Sulpice à Venise de Mazenod de Eugène prêtre. serai Je de MonseigneurCharles-Joseph-EugèneMazenod R ey , , , Tours, Mame,1883,I,p.161-162. Histoire de Monseigneur Charles-Joseph-Eugène de Ma de Charles-Joseph-Eugène Monseigneur de Histoire n. 95. R ambert Oblate Writings R ambert L amirande Écrits Oblats , Vie de Monseigneur Charles-Joseph-Eugène de Oblate Writings ,

55 (1996), p. 41-143, J. 41-143, p. (1996), 55 Oblate Writings VieCharles-Joseph-Eugène Monseigneur de Oblate Writings Oblate Writings Oblate Writings Oblate Writings , Église et sacerdoce dans la formation , Égliseetsacerdocedanslaformation , I,20. Oblate Writings Oblate Writings I,volumes1-22ofthewritings , I,15,n.130. This textrefers to , “Vie OblateLife” , I,15,n.130.Referstothe , I,15,n.27. Rome, AOSR, 1998,andI. General House,Rome [email protected] , I15,n.129. Frank Santucci, , I,14,n.61. , I,14,n.93. , I,16,p.42-43. , I,14,n.49. P ie l orz , The Spiritu , I,p.82.

36 (1977), (1977), 36 omi - - Lent, of OblateValues Faillon, with aspecialChrist,thefoundationsofChurch[...].” devotion asbeing,afterJesus whose first fruits they had received for future ages, and so that they should honor them grace apostolic of channels flowing full to as them to recourse have would seminary Apostles’ virtues.Hehadthem depicted [...] inthechapel’s main painting so that the attitudes of theholy Apostles andthat they wouldbecome perpetual students ofthe Jesus Christ, itwasM.Olier’s desire thatalltheclerics would takeonthesentiments and of love and knowledge the revitalize would who men apostolic form to afresh view that the seminary was like the Cenacle where the Spirit of God woulddescend spirituality. In his biography of M. Olier (1608-1657), M. Faillon wrote: “Adopting the of theOMIGeneralHouse,Rome. 585. University, 1960,p.87. Étude (1812-1818). Société la de historico-doctrinale, origines aux Immaculée Marie de Oblats naires 2000, p.145. naires OblatsdeMarieImmaculée”,78(1951),p.15. Part One, Chapter One, par. 3, 1-21, 19 39 38 37 36 35 34 33 32 31 30 29 28 27 26 25 24 23 22 21 20 43 42 41 40 Oblate Writings Oblate Writings

Quoted byG. Letter to Charles de Forbin-Janson, 9 April 1813, Letter to Fr. deL’Hermite, 10January 1852, Letter to J.Mille,13December1840, Diary ofthe Youth Congregation, 21 November1815, Retreat notes, August 1812, F. Circular letterno. 2,2February1857, Letter to C.Forbin-Janson,9October1816, Letter to Henri Tempier, 9October1815, Letter to Father Vincens, 12November1840, Letter to hismother, 6January1810, Letter to HippolyteCourtès,27March1823, Letter to Henri Tempier, 4November1817, Letter to Fr. Mouchette,2December 1854, Letter to Fr. Vincens, 17January1835, Letter to Magnan,8March1844, “We of school Sulpician the and French the of influence combined the here see Unpublished exercise bookfrom the time he was a seminarian, in the Archives Notes made during the retreat in preparation for priestly ordination, December J. M. A. Instruction at the Madeleine, preached inProvençal, on the fourth Sundayof Constitutions et Règles de la Société des Missionnaires de Provence de Missionnaires des Société la de Règles et Constitutions M. Olier L J etté T G abelle aché iorgianni , Mazenod (Eugènede) , AOSR, Rome,2000,p.19. , III,1873,p.81-82.Quotedby Y. , , a i siiule ’uèe e aeo, odtu ds Mission des Fondateur Mazenod, de d’Eugène spirituelle vie La The Makingofan Apostolic Man M Rome, typewritten doctoral thesis for the Pontifical Gregorian Pontifical the for thesis doctoral typewritten Rome, , I,15,n.115. , I,14 , ammana L’idéal dumartyrela périodedeformationspirituelleet dans , n.95. Nota Bene, , Church Oblate Writings , in , in Oblate Writings Dictionary ofOblateValues “Missions de la Congrégation des Mission Dictionary ofOblateValues Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings , I,15, Oblate Writings B Oblate Writings Oblate Writings , “Vie Oblate Life” 58 (1999), p. (1999), 58 Life” “VieOblate , Oblate Writings eaudoin Oblate Writings , I,10,n.836.

n. 106. , I,14,n.66. , I,9, , , I,12,appendix. Oblate Writings , I,8, Apostles , I,6, , I,11,

n. 720. , I,4,n.29. , I,6,

, I,11, n.1096. , I,4,n.98. n. 503. , I,9,n.717. , p.566.

n. 4. , Rome, AOSR, , , in , I, 15,

n. 14. n. 1256. Dictionary , I,16.

[1818], n. 116. - -

Oblatio l 183 l Historia Oblatio l 184 l Historia n. 166. “Vie OblateLife”53(1994),p.6-7 (1807-1814) Mazenod de Eugène Bienheureux du sacerdoce de premièresannées les libraire, Aix, 1820,p.21-22. Writings de MarieImmaculée” Part One, Chapter Three, §2. envers lescongréganistes”. Oblats de Marie Immaculée” 145 (1899), Chapitre XIV – n. 148. 15, 1837,

n. 107. 48 47 46 45 44 74 73 72 71 70 69 68 67 66 65 64 63 62 61 60 59 58 57 56 55 54 53 52 51 50 49 77 76 75 Oblate Writings

Lenten PastoralLetter, February16,1860,in W. W. Letter toJean-Baptiste Honorat, 27January1824, Day’s retreat before makinghisvows,30October1818, Letter to hismother, 22 April 1812, My MassIntentions, December1811, Letter to hismother, 13February1809, Spiritual conference,19March1809, Ibidem J Letter to Jean Viala, 17January1849, Letter to JacquesMarcou,18December 1824, Letter to HippolyteCourtès,19January1839, Letter to HippolyteCourtès,19January1839,ÉcritsOblats,I,9,n.683. Letter to Forbin-Janson,June1814, Retreat notes,December1812, Retreat notes,May1824, Ibidem Retreat Notes, August 1817, Retreat Notes,July-August1816, F. Letter to hismother, 6 April 1809, P Letter to Henri Tempier, 25July1835, Statuts Letter to EugeneGuigues,20February 1837, Retreat preparatory totaking possession ofthe ofMarseille, May Retreat beforeepiscopalordination, 7-14October1832, Rule of life for his return to Aix, August - September 1812, “Statuts dela Congrégation”, Diary of the Marignane Mission, Fourth Tuesday [10 December 1816], Notes madeduringtheretreat in preparation for priestly ordination, 1-21 De M. Constitutions et Règles de la Société des Missionnaires de Provence de Missionnaires des Société la de Règles et Constitutions , I,16,p.229. etté ielorz J W etté S uzanne , oestman Jesus Christ , Chapitre XIII-Obligations spirituelles descongréganistes, Article 8. . . , , The SpiritualLife of BishopdeMazenod Jesus Christ , Quelques lettres sur la mission d’Aix mission la sur lettres Quelques , 78(1951),p.37-38. , I,15, Priesthood ,

in

, in n. 185. “Missions de la Congrégation des Missionnaires Oblats Dictionary of OblateValues Dictionary ofOblateValues Oblate Writings , in . Oblate Writings “ Dictionary ofOblateValues Oblate Writings, I Missions dela Congrégation des Missionnaires Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings , I,15, , I,15,n.144. Selected Texts Oblate Writings Oblate Writings Oblate Writings

n. 156. , p.179. “ , I,15, XV n.109. Oblate Writings , p.473. , I,14, Devoirsde la Congrégation , Chez Pontier, Imprimeur- Pontier, Chez , , I,15,n.105. , I,15, , p.469. , I,14, , I,14, , I,4, , I,8, , I,14,n.45.

Oblate Writings Oblate Writings n. 139.

n. 50. , p.785.

, Rome,1984,p.73. n. 125.

n. 4

Oblate Writings

n. 526. n. 93. n. 100. , I,9, , I,9,n.683. , I,6, , I,6,

n. 605

n.161

[1818], n. 127. Oblate , I,15, , I,15, , I, - , imitation as a model of discipleship.” ( put thepriestinauniquerelationshipwith Virgin Mary, makingheralsoworthyof rist. Indeed,hisuniquecalltocooperatewiththeHolySpiritinthis“secondincarnation” al holinessbecausethepriestheldpowertobringChristintoworldinEucha Writings I, 14, Writings cember 1811, examples of ourSavior Jesus Christ, principally by dedicating themselves to preaching to formagroupofpriestswholive together and who strive to imitate the virtues and grégation desMissionnairesOblats deMarieImmaculée”78(1951)p.15. Part One, Chapter One. The ends ofthe Institute, §3. NotaBene, “Missions dela Con de la Congrégation des Missionnaires Oblats de Marie Immaculée” 78 (1951) p. 14-15. Part One,ChapterOne. The endsoftheInstitute, §3. ReformoftheClergy, “Missions 78 (1951)p.13. people, Part One,ChapterOne. The endsoftheInstitute, §1 Preachingthe Word ofGodtothe

92 91 90 89 88 87 86 85 84 83 82 81 80 79 78 105 104 103 102 101 100 99 98 97 96 95 94 93 106 n. 98.

“The priestlyvocationwasworthyofexaltationandthussodemandingperson Letter to hisspiritualdirector, Fr. Duclaux,21December1811, E. de Mazenod to C. Forbin Janson, 9 April 1813, Retreat fortheepiscopate,7-14October1832, Retreat notes, August 1812, Diary, 21December1859,Écrits Oblats, I,22,p.189. Roman Diary, 21December1854, Diary, 21December1838,Écrits Oblats, I,19,p.271. Roman Diary, 21December1825, ÉcritsOblats,I,17,p.57-58. Letter to Henri Tempier, 12 August 1850, Diary, 17March1839,ÉcritsOblats, I,20,p.75. Letter to Henri Tempier, 23 August, 1830, Diary, 25March1837, Retreat fortheepiscopate,7-14October1832, Letter to Henri Tempier, 20October1832, 1853 RulePart1,ChapterIII,§2, Art 1. Letter to Henri Tempier, 24October1833, Letter to Henri Tempier, 12September1833, 1853 Rule Letter to hismother, 11 October1809, Letter tohismotherafter his priestly ordination, 21 December 1811, Letter tohismotherafter his priestly ordination, 21 December 1811, “Missions delaCongrégationdesMissionnairesOblatsMarie Immaculée” , I,14,n.97. , I,14, Letter toHenri Tempier, 13December 1815, Letter toHenri Tempier, 9October1815, Letter toHilaire Aubert, 1815, Constitutions et Règles de la Société des Missionnairesdes ProvenceSociété de la de Règles et Constitutions Missionnairesdes ProvenceSociété de la de Règles et Constitutions Missionnairesdes ProvenceSociété de la de Règles et Constitutions “The purpose of the Institute of the Missionaries of Provence is first of all of first is Provence of Missionaries the of Institute the of purpose “The Oblate Writings

n. 97. Part1,ChapterIII,§2, Art 33. , I,14, Oblate Writings Oblate Writings

n. 9. L abe Oblate Writings ll Oblate Writings e , The Makingofan Apostolic Man Oblate Writings , I,18,p.101. Oblate Writings Oblate Writings Oblate Writings Oblate Writings , I,15, Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings Oblate Writings , I,6,

, I,17,p.234-235. n. 106. , I,14,

n 3. , I,311, , I,8, , I,8,n.437. , I,8, , I,6,

, I,8, n. 61. Oblate Writings , I,15, , I,15,n.166.

, I,6,

n. 359 n. 469. , I,15,n.116.

n. 1051. n. 6.

n. 462.

n. 7. n.166. , p. 585.) [1818], [1818], [1818], Oblate Oblate - - - ,

Oblatio l 185 l Historia Oblatio l 186 l Historia de MarieImmaculée”78(1951)p.13.) the Word ofGodto the People, “Missions dela Congrégation des Missionnaires Oblats Provencede ( poor” the Wordthe to God of Prefacio desdeestaperspectiva. talidad a unírsele. El artículo concluye repasando la primera versión del men hombresmisma a la invita de sacerdote,Obispo, como y fundador plena manera de concepto este vivir Al sacerdote. y misionero ligioso, reentreser inseparable vínculo descubreel abandonados, más los con demasiado tarde.” Al hacerse sacerdote para compartireste mensaje amado ha le que alguien como más cuanto amarle todo, de encima por más gloriosa que la de actuar en todo y para todo sólo para Dios, amarle contenida en la resolución que hace tras su conversión: “Qué ocupación La clave para comprender el sacerdocio de Eugenio première versiondelaPréfacesouscetangle. même esprit à se joindre à lui. L’article se termine avec un regard sur la du hommes des invité a il évêque, et prêtre,fondateur comme idée cette inséparable lien entre être le religieux, être découvert missionnaire a et être prêtre. il En vivant pleinement abandonnés, plus les avec message tard. trop aimé l’a qui quelqu’un comme plus d’autant l’aimer de tout, par-dessus l’aimer de plus glorieuse que celle d’agir en tout et pour tout seulement pour Dieu, dans la résolution de l’évènement de sa conversion clé pour comprendre le sacerdoce d’Eugène de Mazenod est contenue a lookatthefirstversionofPreface through thispointofview. with concludes article The him. join to men like-minded invited he bishop, and founder priest, as fully concept this living In priest. and missionary religious, being between link inseparable the discovered he abandoned, too late.” In becoming a priest in order to share this message with the most love him above all else, to love him all the more as one who has loved him to God, for only everything for and everything in act to than occupation glorious more “What resolution: conversion his in contained is Mazenod S R S ummary umario ésumé [1818], Part One, Chapter One . The ends ofthe Institute, §1.Preaching

– Tout pour Dieu

– Todo– Mazenod de Eugenio de sacerdocio el Dios: para

– The key to understanding the priesthood of Eugene de The keytounderstandingthepriesthoodofEugenede » En devenant prêtre de façon à partager son partager à façon de prêtre devenant En » Constitutions et Règles de la Société des Missionnaires : le sacerdoce d’Eugène de Mazenod – : « de Mazenod aparece Quelle occupation La - - T they hadbeguntoworksince1841.Eventheirpreachingcorresponded volved inthisministry in the context of the missionary Churcheswhere with the Oblate charism. Soon the Oblates were also askedto get in accepted, the Founder began to consider such work to be entirely in line veloped towards its acceptance. mentation used forthispurposewill be essentially that of the General Seminary in Ottawa and Interregional Seminary in Kandy. The docu involvement, with particular focus ontwoexperiences, the University esan seminaries. The article aims tooutline thehistoryofthisOblate reporting onsingleOblatesasmembersofteachingpersonnel ofdioc without consideration, into taken be will Oblates to confided wholly charism and service offered to the universal Church. Only institutions the priesthood will be consideredhere, understood aspart of the Oblate be precise:onlytheministryofformationnon-Oblate candidatesto institutions of formation entrusted to the Oblates in the 20 portant partoftheOblateheritage,withspecialfocus onecclesiastical ner desprêtresàl’Église.” appelée avec raison l’ prédications enparlantdel’Œuvredesséminairesqu’ila la sériedeses mons given in Marseilles: “Le jour de Fr. Garnier, waseven quoted in the local press, whichreported his ser ample in1882afamousmemberofthe Aix-en-Provence community, major in seminaries, asking Catholics to support this sublime ministry. Forex priests future of formation the to sermons whole dedicated to suchinitiatives. During retreats or parishmissionstheysometimes INTERDIOCESAN SEMINARIES: AN OUTLINEHISTORY In thispaperIwouldliketogiveahistorical outline of thisim OBLATE DIRECTIONOF MAJORDIOCESAN AND initial resistance to this ministry the Oblate Rule quickly de naries in France already during the Founder’s lifetime. From semi major several for responsibility assumed had Oblates he Œuvre des œuvres 2 P

aweł 1 After the first major seminaries were seminaries major first the After Z ając Noël, l’orateur chrétien a terminé , , puisqu’elle est destinée à don omi th century. To ------

Oblatio l 187 l Historia Oblatio l 188 l Historia eral years was reserved just to Oblates); to just reserved was years eral to the diocesan seminarians from USA orMexico; and only after sev also open but scholasticate, Oblate an be to meant was it – 1903 (since 1875); (since na offerthe – (1865 declined); was (1850s); (1851-1855); States pioneering Oblate work in this field: Major Seminary in Buffalo, United may takeintoconsideration for further studythefollowingcasesof be treatedinmoredetailbelow. and Kandy (including a reference to the Major Seminary of Kandy) will The examplesofCanadaandSriLanka,withtheseminaries of Ottawa areas where they had a good reputation as the pioneering missionaries. helped toestablishordirect some diocesanseminaries, especially in the considerably to shorter intervals,likeRomans(1853-1857)orQuimper(1856-1857). (1851-1901), Fréjus and (1827-1862) Marseille like decades, several least at or (1834-1952), Ajaccio like years, 100 from These famousearlyinvolvementslastedoverdiverseperiodsoftime: 1856.” en Quimper de et 1853 en Romans de 1851, en Fréjus de 1834, en d’Ajaccio ceux de 1827, en Marseille de séminaire du direction la former lefuturclergé quede réformerl’ancien;c’estpourquoiilaccepta Beaudoin, theFounder“serenditcomptequ’ilétaitplusfaciledebien – thelatterconcerningthoughonlyminorseminaries. has alreadybeenpublishedby Yvon BeaudoinandEmilienLamirande them deservesamonographoratleastanexclusivefocus. records oftherespective institutions across theworld.Infact,eachof brief study will inspire more researchers to complete it with archival this that hoped be to is It as AGR). quoted (further Rome in Archives bishop’s residence,andsinceboththebishop andhiscoworkerswereall bourg-Grouard (since1931). T he O Without pretending to offer a complete list and chronology we Both inthe19 Basic studies on the Oblates and works of education in this period In several cases those major seminaries were placed simply at the the at simply placed were seminaries major those cases several In blates 7 n fe t rn h Mjr eiay n otre, Mexico Monterrey, in Seminary Major the run to offer an

in

9 major Theological Seminary in San Antonio, United States th and20 6 aSeminary-College in Galveston, United States

seminarie th centuryandoutsideofFrance,theOblates 11

5 8

Major Seminary of St. Martin in Jaffin Martin St. of Seminary Major

before

10 and Major Seminary of Gravel of Seminary Major

after 1861– 3 According toFr. a

reminder - - - 4

in Japan, but needed first to learn the Japanese language. Japanese the learn to first needed but Japan, in seminarians who wanted to continue their preparation for priesthood welcome to supposed was Tokyoin It Seminary 1962). Hope (since of the of sense strict word butaninstitution similar initsspiritual goals –wastheOurLady the in seminary major a not – interest of area this (1957-1959). years two just for functioned ond halfofthe20 1927). IteventuallybecameNewman Theological College in1969. (1917- classes attending seminarians diocesan with Joachim’sParish, St. in based Scholasticate Oblate an initially Edmonton, of Seminary Major nation in his diocese. late 19 the until 1871-1902) St. Albert of (Bishop VitalMons. Grandin however diocesan candidates.SuchwasthecaseofSaint Albert, Canada, Oblates, they were somehow “naturally” in charge of formation of the ones (inBabuiandNkol-Bisson). creation of thenewseminarywasnot aimed at weakening the existing closer totheordinarypeople ofthecountry.emphasized Itwasthatthe world andotherreligions; where theywilllivealifestyle bringing them they willbecome missionaries opentodialogue with thecontemporary academic curriculum andspiritual and liturgical adaptations; where will become rooted in their traditional culture, both through a proper the bishops envisioned the new seminary as aplace where seminarians order to accomplish this ideal ofbetter formation in the African context, of the27 of reaching priesthood”. Such a desire was expressed during a reunion Bishops’ Conference in Cameroon to“lookfornewandimproved ways tion oftheformationfuturepriestsandtheirinculturation. contextualiza to sensitivity special with post-Vaticanperspective, a II Oblates assumedtheresponsibilityin1983. was a Major Inter-Diocesan Seminary in Punaauia, Tahiti, for which the 1976). (since Cameroon Maroua, (1924) Lesotho Roma, of that namely Region, African the in seminaries major two least at also direct to and found to helped The seminary of Maroua wasbornout of the desire of the Catholic The seminaries ofMarouaandPunaauiawerecreatedrootedin More attempts at directing major seminaries were made in the sec th century was able to prepare just two seminarians for priestly ordi th -30 th April, 1976. Summarizing all the efforts made so far in far so made efforts the all Summarizing 1976. April, th century. The Major Seminary in Tha in century.Seminary Major The 13 It was in a way a modest background for the future It was in a way a modest background for the future 17 19 The mostrecent of theseministries 14 18 A specific case related to related case specific A 15 16 gon in Laos in Ngon The Oblates The andthatof 12 where where - - -

Oblatio l 189 l Historia Oblatio l 190 l Historia cial of the St. Province (USA), Maurice Laliberté. The The Laliberté. Maurice (USA), Province Baptist the John St. the of cial signed bythearchbishopofPapeete,MichelCoppenrathandProvin “assist with personnel in the initial years of the project”. The contract was eventually openedinthesummerof1983,withOblates’ guaranteeto tuna, theexpectednumberofseminarianswasaround20. The schoolwas ceiving studentsfrom Tahiti, Marquises,NewCaledonia, Wallis andFu because oftheiradvancedageorhealthproblems. With thehopeofre future professorsandformatorsin Tahiti weredecliningtheproposition for candidates Many personnel. suitable find to them for easy not was it tion ofthefacilitybeganin1981.DespitegoodwillOblates seminary.major local the of creation the construc Papeete The of bishop the to proposed (USA) Province Baptist the John St. the of Oblates the seminary and had major to send seminarians to Suva a in Fiji. After proper due reflection, have didn’t Polynesia of countries French-speaking the creating a Tahitian Church”. One of the difficulties it experienced was that lates responsibilityfortheformationofdiocesanseminarians inOttawa: analyzed inmoredetail. an Oblate involvement in the ministry of major seminaries will now be but theypromisedsomeformofcollaborationwiththeseminary. (School of Theology). new institution was known by the name of Major Interdiocesan Seminary F ormation sions, àlacréation et àladessertedesœuvreslesplus importantes, au clergé engrandepartie,s’est dévouée àl’érection des diversesmis son premier Évêque ; c’est elle qui, jusqu’à ce jour, composant son peuplades sauvages.C’estcette congrégation qui afourniàBytown de leurssueurs,àBytownmême, dans leschantiers, et àlasuitedes liques de cette congrégation, en défrichaient le terrain, l’arrosaient Oblats. Lediocèsen’existaitpasencore,quelesouvriers évangé cèse de Bytown aété créé en quelque sorte par les Missionnaires Il est de notoriété publique dans tout le Canada, que le nouveau dio Already before1856BishopBrunoGuigueshandedover totheOb With this shortoverview as a background, two particular cases of Analogically, theOblatepresencein Tahiti hadasitsaim“tohelpin

in

the

academi 20 The Oblates left the missionof Polynesia in 2004, in O

ttawa context , 1937-2010 –S t . P aul U niversity S eminary 21 - - -

- - - - - of the 50 gue Villeneuve, a formersuperiorofthisscholasticate. On theoccasion and apostolic vicars, notably the Archbishop ofQuebec,Card.Rodri missionaries – itsformer students, among whom weremanybishops of the Congregation. It boasted rightly of hundreds of well prepared one ofthemostimportant institutions of thekindinwholehistory Scholasticate, Joseph St. founded Oblates the 1885, In staff. Oblate) always (but independent and residence proper a receiving each rated, sepa first at were groups two together,the lived seminarians diocesan and Oblate modifications. which some in time of period certain a After mation process both for Oblate and diocesan seminarians underwent 1933) and ecclesiastical (1889) recognition, the organization of the for slowly developed into the Oblate University of Ottawa with state (1866, whom shouldthemanagement beentrusted?” And theanswerfollowed: cated theconstructionofanewseminary. Oneofthequestionswas “to to the Archbishop ofOttawa,Charles-HuguesGauthier. Itsauthoradvo did not have a suitable space. In 1912 a confidential memo was addressed fact formanyyearsthediocesanseminarianswiththeir Oblateformators once, at seminary the rebuild to 1903. plans of were fire There ic The oldbuildingofthediocesanseminarysuffered badlyduringthetrag courses. Ittooksometimehoweverforsuchavision to becomereality. of seminarianstostayinrelativeproximityorder followthesame of Ottawa.Soonitbecameclearthatwouldbebetter forbothgroups of St.Josephwasdescribedassolidandbasedon Souverains Pontifes :questionsociales,missionologie[sic]etc. toutefois les questions actuelles si souvent recommandées par les par le thomisme y furent-elles toujours en honneur, sans négliger fidélité à suivresesdirectives. Aussi lesétudes solidesetprofondes une profondepiétéfiliale envers leSouverainPontifeetunegrande While theOblatesfoundedanddirected the college of Bytown à ladirectionduséminaireetcollège(...). service de la cathédrale, de l’Hôpital, de la maison des Religieuses, This atmosphere certainly also influenced the diocesan seminary seminary diocesan the influenced also certainly atmosphere This to havespecial means totrain and maintain a bodyofmen prepared To areligious community. And why?Because a community seems th anniversary of the Scholasticate the intellectual atmosphere 22

23 24 but in butin - - - - -

Oblatio l 191 l Historia Oblatio l 192 l Historia visory situation and create a properarchdiocesan seminary, underthe pro this cease to finally decided Émard Joseph Archbishop 1920s In Ottawa, someseminarians had tobesentotherseminaries in Canada. by theOblatesincontextofcollaboration with theUniversityof into existence. A certain number ofOttawaseminarianswereeducated precisely after the of non-Oblateseminarians in Ottawaoccurredquitequickly though, organized and directed for the past 70 years. from theOblatesdirectionofseminarywhich they hadfounded, pointed as Archbishop ofOttawainJanuary1928,decidedtotakeaway mained in charge of theseminary only until1928.JosephForbes, ap The Oblateswereappointedasdirectorsandprofessors, inaugurated in1925by Archbishop JosephCharbonneauofMontreal. of formation. field the in collaboration the continue to General Superior Oblate the full authorityofthelocalordinary. Inaverypersonalletter he asked A newdevelopment related totheOblateministryofformation ses Séminaristes :nousnepouvonspasenplaindre. direction de Son GrandSéminaire et la formation intellectuelle de bien voulu m’affirmer qu’Elle veut donneràsonClergé diocésain la que, nous semble-t-il, nous ne méritons pas. Mais Votre Grandeur a dément affectés, carnousdevrionsyvoirunmanquedeconfiance étions remplacés par d’autres Religieux Selon que j’avais l’honneur de vous le dire, Monseigneur, si nous The new buildings (a former hospital) of the diocesan seminary were Nevertheless by the 1924 theproposedbuilding had not yet come neers oftheDiocese.(5)Theorganizers had the Seminary since the beginning. (4) The Oblates are the pio can have men that are trained to do the work. (3)The Oblates have reasons: (1)TheirconnectionwiththeUniversity.(2)Theyhave,or Oblates should have the preference. And why?Forthe following (B) Now,iftheRegularsaretohavechargeofsaidseminary, in AmericaGrandSeminaries are inthehandsofregularclergy. has todevoteitsenergyinotherfieldsoflabour.InEuropeaswell could notdothework,butitiswellknown,thatsecularclergy for that high calling. I do not wish to infer from that, that seculars 26

Deus Scientiarum Dominus 28 ; nous en serions profon The Oblatesdidnotprotest: 25 29

27

buttheyre - - - - - , demic formation at the University of Ottawa. The idea came first from first came idea The Ottawa. of University the at formation demic ceses andreligious congregations whointended to receive theiraca versity Seminary”, which could welcome the seminarians of other dio among theOblatestoconstructanewbuildingsforsocalled “Uni their philosophicalandtheologicalstudies. ligious – wouldenroll in the University of Ottawa in order to complete the yearstocomemoreandseminarians–bothdiocesanre students enrolled for the first year of . It was expected that in lay of group first a 1934 in and students, university of group the joined Scholasticate. the at organized theology at theUniversity, while the restofformation process was groups ofOblatescholasticsbegantofollowcoursesinphilosophyand first the when 1932, September in beginning Ottawa in applied were norms Its world. the across faculties ecclesiastical of reorganization a was promulgated by PiusXIonthe24 would laterbecomethelibrary oftheSt.Paul’s University. Léon Allie began to organize the famous library of the seminary, which Charles Laframboise became its first superior. inauguratedand directors,was onthe27 General asofthe1 Paul – as a religious Oblate house – was also erected by a decree of Fr. ac cording totheOblateConstitutionsandRules. internally Thus theSeminaryofSt. organized was and provincial Oblate the on depended fi to nances. Since it was entrusted to the Oblate Congregation, its personnel as well as involvement, ecclesiastical and academic to came it tawa, anditdependedonitsrector and theadministrative council when seminary, raisedbythesuperiorofscholasticate). future the of site the to as objections some were (There Scholasticate. would bebuilt in1936-1937the vicinity of the St. JosephOblate ministration, it wasdecided that theseminary, underthetitle ofSt.Paul, level of theprovincial council andconsultations with thegeneral ad took seriouslythisproposition. private letter to the Oblate provincial in eastern Canada. The Oblates the of the University of Ottawa and was expressed initially in a The new interdiocesan institution, with Oblates as the formators The Seminary was an institution proper ofthe University ofOt Because of thesedevelopments, in1935theidea was launched st ofJanuary1937. 30 31 In 1933 a first diocesan seminarian diocesan first a 1933 In After necessarydeliberation at the th ofMay1931.Itdemanded th ofMarch1937.Fr. Jean- 32 The sameyearFr. Jean------

Oblatio l 193 l Historia Oblatio l 194 l Historia États-Unis et du Canada”). du des et clergé États-Unis du élite une forme se où Universitaire, (“Séminaire inary Cornellier became hissuccessorasthesuperiorofUniversitySem Philippe Fr. position, this in predecessor his and (1946-1952), Ottawa surer lerecrutementdesélèvesauprèsdeNN.SS.lesévêques.” il s’estacquisunebonneréputation.Ilimportedelamaintenir pouras d’entente, à votre régularité, à votre dévouement au travail intellectuel ed that “Le séminaire est encore à ses débuts et déjà grâce à votre esprit Seminary, concluded onthe15 Philosophy, Theology and Canon Law. and providedthepossibilityoffollowingcoursesatFaculties of all the dioceses ofCanada and the United States pursuing their degrees, versity Seminarywasaninstitution open toseminarians and priestsof Uni 1950s. The in and 1940s late the in 100 over to 1937 in 8 first the their formerstudents: istence of the seminary the Oblates already boasted of the careers of belonging to otherreligiouscongregations. of Canada,Haïti and Central America. There were alsoseminarians, constitution Fr. Léo Deschâtelets. It was dedicated to the newly published apostolic was heldatthesemianary, inthepresenceofOblateSuperiorGeneral, was recordedin1950.In1956aCongressofNorth American Formators Mons. Ildebrando Antoniutti, whose “surprise visit” during Christmas visited bythehighestauthorities,like Apostolic DelegatetoCanada, important ecclesiasticalinstitutionofformationforfuturepriests,gladly office atSt.Paul’s Seminaryoncemorein1952. In 1958theseminary counted 134seminarians from manydioceses an as recognized universally already was Seminary the time that By In 1946Fr. Laframboise became the rector of the University of The number of seminarians under Oblate supervision grew from gations religieuses et de 8abbayes bénédictines. Parmi nos 371an étrangers, sud-américains ou européens,desreligieux de 17congré de 40diocèsescanadiens, de 14diocèses américains et de 7diocèses Depuis safondationleSéminaire Universitaire a reçudesétudiants de diocèses américains et 10 chanceliers de diocèses canadiens. De siastiques, 5 supérieurs de petit ougrand Séminaire, 4 chanceliers ciens quisontprêtresnouscomptons 8prélatsoudignitaires ecclé Sedes Sapientiae 35 Fr. Laframboise returned to the rector’s (31 th ofJune1939,Fr. GillesMarchandstat st of May 1956) on clerical formation. ofMay1956)onclericalformation. 33 After the first visitation of the of visitation first the After 37 After only20years ofex 36

34

------Paul dépasse cet idéal.” le paragraphe des séminaires. Je dirais même que le Séminaire Saint- qui répondent parfaitement à l’idéal tracé par nos saintes Règles dans très bonne.J’aitrouvédanscette maison uneorganisation etunesprit the institution: “L’impression d’ensembledecette visite estvraiment ers wroteabouttheexcellent community spirit andregularprogressof nary atthepeakofitssuccessandrecognition. Fr. Anthime Desnoy ary 1955,onecanlearnaboutimportantdetailsofthelifesemi considered alreadyin1938 to theSt.JosephScholasticateandPaulUniversity Seminarywas ent andunderdiocesandirection,althoughitstransfer toabuildingnext an excellentlibrary, onwhichthe seminaryrightlyprideditself. ers underlined in his report the great effort made by Fr. Allie to organize themselves totheacademic ministry of priestlyformation. Fr. Desnoy oblates ou séculières.” similaires œuvres les dans rare assez est qui ce universitaire, l’œuvre plaisir que lepersonnelduSéminaire est trèsstable et s’enracine dans the seminary. One interesting remark wasasfollows:“J’aiconstatéavec at specifically given were courses additional some faculty the of curriculum the Beside Delegation. Apostolic the of secretary Dozois, were Fr. GastonCarrière, renowned Oblate historian, and Fr. Lucien administrative care of the institution. Among the community members faculty, while the rector, treasurerandlibrarian were dedicated to the 15 fathersand 4 brothers. 12 fathers were involved in teaching at the of Theology weregivenaccordingtotheconstitution bishop, Marie-JosephLemieux. HerecalledthatthecoursesatFaculty He prepareda9-pageanalysis ofthesituationandoffered ittothearch was infavorofclosercollaboration andtheissuewasstudiedthoroughly. From the brief act of visitation of the seminary, 24 sonnel delaSecrétairied’ÉtatauVatican. Canadienne est unancienduSéminaire. Un autrefaitpartieduper de Chicoutimi. De plus,lesecrétaire de la Conférence Catholique ainsi qu’auxpetits et grandsSéminaires d’Ottawa, deRimouskiet Séminaires de Valleyfield, d’, de Mont-Laurier et de Gaspé, de commandesdanslesinstitutions ecclésiastiques suivantes: aux plus nous avons des anciens qui enseignent ou occupent des postes The Major Seminary of the Archdiocese of Ottawa was still independ 40 39 The Oblates of St. Paul were happy to dedicate At that time the staff ofthe seminary included 41 andlaterin1955. 38

42 The superiorofSt.Paul Deus Scientiarum Deus Scientiarum th -27 th ofFebru ------

Oblatio l 195 l Historia Oblatio l 196 l Historia sible only for the intellectual formation of the seminarians. sible onlyfortheintellectualformationofseminarians. leur progrèsetapplicationàtoutesétudes.” tion immédiateauministèreoupastorale,ainsiquelaresponsabilitéde bilité entièredeleurformationmoraleetspirituelle,celleprépara responsa la (...) gardent de Théologie Faculté la à étudiants des envoient St. JosephScholasticateandPaulSeminary. Thus “lesinstitutionsqui also important:thefacultywaspartofuniversity, independentofthe the individualintellectualpredispositionsofeachseminarian. What was in cases of planned subsequent doctoral studies. The choice depended on essary subjects required of future priests, but the latter was necessary only Theology, the otherfortheLicensein Theology. Both includedallthenec 4-year courses,onepreparingcandidatesforthedegreeofBachelor after receivingtheirformationinOttawa. The Facultyoffered parallel than 50dioceseshadfollowedthem.More250priestswereordained Dominus cation in 1999, the officers of the University Seminary are listed among among listed are Seminary University the of officers the 1999, in cation ades tocome.Inareportsent totheCongregationforCatholicEdu in thefieldsofecumenism and promotedliturgical renewal. nary wassensitivetothe2 stitution –St.PaulUniversity. At thattimeitwasreportedtheSemi Paul UniversitySeminarybecameapartofthenewOblate academicin under thetraditionalnameof“UniversityOttawa”. Thus theSt. Paul University”andthegovernmentofOntariocreated anewinstitution in Ottawaoccurred,whentheformerUniversityof became“St. Faculty of Theology readyonlyin1964. the into Seminary Major the of seminarians the of inscription and sors profes the of aggregation for contract final the with 1960s, into well have alltherightsofuniversitystudents. come the professors ofthe faculty with full rights, and seminarians will be would Seminary Major the from formators diocesan faculty,some the example of St.JosephScholasticate, which was “integration”. or “affiliation” simple just not “aggregation”, of ciple At stressed, that collaboration with the faculty would be based onthe prin The seminarycontinuedto be partoftheSt.PaulUniversityfordec involvement academic Oblate of history the in turn major a 1965 In were prolonged similar discussions It israthermysteriouswhy also was it Seminary Major the with negotiations the During , and that since 1936 several hundreds of seminarians from more , andthatsince1936severalhundredsofseminariansfrommore nd Vatican Councilteachingsandengageditself 45 44 43

The facultywasrespon aggregated 46

to the ------1997), JacquesGagné(1997-1999),Luc Tardif (1999-2010) (1991- King Eugene (1990-1991), Gagné Jacques (1986-1990), Garceau 1971), Jacques Gagné (1971-1980), Gilles Cazabon (1980-1986), Benoît Rodrigue 1960), (1957- Gervais Jacques (1952-1957), Laframboise Jean-Charles 1952), Laframboise Jean-Charles elor’s andMaster’s programsoftheFaculty Theology.” dents attendSaintPaulUniversityandareregisteredmostlyintheBach remains thespiritualformationandpreparationforpriesthood.Itsstu statistical changestheSeminarypreserveditsidentity:“Itsmainpurpose staff oftheseminarygenerally includedthreeOblates.Despiteallthese the numbershavedroppedcontinuallysince1970s.In1990s ians in 1970s, 1980s and 1990scouldnotbe established, itis certain that archives inRomepreciseinformationconcerningthenumberofseminar University Authorities. the tawa, butmadeefforts toobtainsuchministryevenat the costofsome consequence of the development of their mission, as in the case of Ot of theformationfuturepriests. field the in work the to dedication Oblate surrounding reputation good were free to send their seminarians there and did so on the basis of the cause of its status asa university and not a diocesan institution. Bishops point, thatthephenomenonofSt.PaulSeminary wasuniquebe demic andformationalinvolvement in Ottawaitcouldbesaid,atthis sible foranOblatetobeamemberofthenewstaff.” foreseen thatthenewRectorwillnotbeanOblate,butitisimpos postponed “until a thoroughexamination of thesituation is made. It is merely suspendedandtheappointment sity itwasofthenewstaff was officially on the 7 F ormation The Oblatesnotonlyaccepted institutions which werea“natural” Far frompretending to evaluate such arichtradition of Oblateaca As anOblatereligiouscommunity the seminarywassuppressed The completelistoftheseminary’s rectorsincluded10Oblates:

in

the

th radn 16-96, oar Bleae (1966- Bellemare Rosaire (1960-1966), Normandin missionary of April 2010, while as the institution of the univer of A mpitya 47 Although duringtheresearchatOblate 13-96, hlpe onlir (1946- Cornellier Philippe (1937-1946),

context -K andy –O , 1955-1971 ur L ady

of 50 L

anka 48 49 . S eminary ------

Oblatio l 197 l Historia Oblatio l 198 l Historia Oblate orrathertodiocesanformation. of asked himself, whether to direct them in the future towards mostly withyoungerpupilsatthecollege level, the future Archbishop tivity for the promotion of local vocations. tolic vicar of Jaffna, gave a clear sign ofthe Oblate missionary sensi apos (1823-1892), Bonjean Rev.Christophe Semeria, Étienne Bishop of successor the 1873 of Chapter General the for report the In 1883). (since Colombo in and 1847) Jaffna(since in mission their of ginnings fulfilling itinaconcreteendeavor. which separates the ideal of Oblate charism and thepractical means of in KandyonecanseethisOblate self-awareness butalsoadistance future priestsinthe local Churches. Inthe story ofOblate involvement Oblate charism hassomething to offer at the level of the formation of of an eventual ambitious strategy than of the real conviction that the diplomatic involvement and despite many obstacles. It islessaproof precisely in the place of the former Pontifical Seminary. Since the Co Seminary. the Pontifical Since former the of place the in precisely plating the establishment of aregional seminary for thewholeisland India. to Colombo) of diocese move its Pontifical Seminary, still run by the Jesuits, from Kandy (arch when theCongregation for the Propagation of the Faith decided to ever, andtheOblatesremainedinseminary. the Dominicanswassuggested. This proposalwasnotaccepted how ministries, that atransferofthedirection of theColomboSeminaryto In 1948the Oblates in Ceylon were so much involved with the pastoral mained populatedmostlywiththeseminariansfrom“Oblate dioceses”. from otherdiocesesbegantostudythere and theColomboSeminary re When Jesuits opened a Pontifical Seminary in Kandy, some seminarians to become Oblates, but there were some who became diocesan priests. half of its students were of local Ceylonese origin. Most were choosing almost 1926 By Colombo. in seminary larger the joined Jaffna from regional seminary for Ceylon. Eventually in 1907even the seminarians a practically was years many Bernard’sSeminary,for St. Major which 1869. InColombothis tradition started in 1883with the foundation of in Jaffna in founded seminary minor-and-major both Oblate first the Oblate care for the formation ofthe diocesan clergy ofCeylon, with A newdevelopment occurred inthe middle of the 20 Oblate works ofeducation in Ceylon- date back to the be 55 The bishopsofCeylonwerecontem 52 Those werethebeginnings of 51 Working up to that point 54

th century, 53 ------

equipped with professors: thus the Jesuits; from Kandy could remain in equipped with professors: thus theJesuits; from Kandy couldremainin tion toPoona. A Jesuitscholasticate existedtherealreadyandwasfully institu the transfer to – proposed was option another then But (Jesuits). staff teaching its with together Bangalore, to first at moved be to posed sup was Seminary Pontifical it. The understand to seemed Boekenfoehr for thewholeregionalseminary. establishment in Kandy, wherethe Oblates might become responsible scholasticate in Colomboandratherforeseeanoptiontocreate a new tion in Rome that the Oblates should wait on the decision to build a new Most Rev. Thomas Cooray, discussed the matter preliminarily with the Archbishop ofColombo, who – Bökenföhr) (or Boekenfoehr John Fr. general assistant context in continuity with the tradition dating back to the 19 able that the new regional seminary would be entrusted to them also, lombo Seminary had for decades been entrusted to Oblates, it was prob which he spoke in favor of the Oblates. which hespokeinfavorof the Oblates. nese bishops,mostlyfavoring Jesuits,butheaddedhispersonalletterin archbishop had to send to General andleaveeverything inthehandsofProvidence.” they seemtobepoor. IwritethisforyourinformationandthatofFather Roman end the prospects of the Oblates looked bright, at the Ceylon end in alettertoFr. Boekenfoehr, concluded:“Inotherwordsthoughatthe University inKandy. Archbishop Cooray, whoprovidedallthesedetails take overthebuildingsofseminaryandattachthem totheCeylon of asubstantialdelaytherewasriskthatthelocalgovernment would Pontifical Seminary and the new regional seminary to be created. In case would notbeanydiscontinuitybetweenthetwoinstitutions –theformer Propaganda Fide as well. The matterwasdiscussedduringtheconferenceofbishopsand of Kandy, Bernardo Regno, cided tomovehisseminariansfromColomboKandy, andtheBishop de earlier had Peiris) (Edmund Chilaw of Kandy.Bishop in Oblate The Seminary Pontifical the in worked had past the in and Jesuits were them of thebishopsinCeylonwouldbefavorsuchasolution. Two of belonged totheCongregation Kandy andformthestaff of thenewregionalseminary. The decision In realitythesituationwasdelicateandnotasoptimisticFr. was asked to decide quickly in the matter so that there was askedtodecidequicklyinthemattersothatthere Propaganda Fide omi o Propaganda Fide s b

– suggested to the General Administra , was himself supportive of the Jesuits , washimselfsupportiveoftheJesuits the opinions of the Ceylo , and it seemed that most , anditseemedthatmost th century. Inthis 56 Of course the Ofcoursethe ------

Oblatio l 199 l Historia Oblatio l 200 l Historia responsibility ofthisnewinstitution: posed twobasicreasonsforcontinuingtheOblateefforts toobtainthe in case the Regional Seminary isentrusted to Oblates. General promisedwas“todohisutmosttoprovideacompetent staff” istration was awareofthecomplexity of thesituation. All theSuperior lombo would not bebrokenwith the establishment of the regional semi standards requiredofagood seminaryprofessor. apostolic work those fathers who were deemed capable of meeting the of form other any from free to possible sacrifice every make to were tion of future priests was considered such a priority that the Oblates to provide it with the most competent group of professors. The forma would be entrusted to Oblates, Father General would doall inhis power stressed againthat,iftheSeminaryinKandy tors andformators.Itwas only academic preparation but alsotheircapacity to becometrueeduca allow suchshiftsanymore. The competency of theprofessorsmeant not to not was Boekenfoehr) Fr. wrote – uphold” firmly we (“which tion ministry. The actual policy of the central government of theCongrega professors were removed from teaching positions and given pastoral to becompetent. Itacknowledged that in the past toooften seminary istration was awarethat the eventual new teaching staff wouldhave gregation”. Rule considers the Direction of Seminaries as a primary end of the Con continue this workinanewseminary in Kandy, “especially when Our gional seminary in Ceylon. It was therefore reasonable that they should Hoping that the long Oblate tradition of guiding a seminary inCo The other considerations were also instructive. The general admin re true first a as Colombo in seminary their regarded Oblates The In hisresponseFrBoekenfoehr mentioned that the General Admin 2. It is our firm conviction, that the Seminary staff, while compe while staff, Seminary the that conviction, firm our is It 2. 1. DeFacto,throughanOblate,theSeminaryforCeylonwases reasonable time. Congregation is best suited to provide these professors within a OF NATIVE CEYLONESEFATHERS, and we believe that the tent in every respect, should inverylarge part, be COMPOSED bers ofourCongregation. since its foundation the Seminary has been directed by mem tablished a number of years before the turn of the Century, and 58

57 Further he ex ------14 in aformal letter totheSuperiorGeneral, Fr. LéoDeschâtelets, on the The Congregation ticate. It wasself-evident now that it should beconstructed inKandy. scholas new a building of projects their it with align and development The Oblates in Ceylon had to be informed confidentially about this new ising once more toprovide the institution with the most competent staff. two orthreeyears’ time. Congregation is to confide the regional seminary to the Oblates, within Fumasoni-Biondi informed Archbishop Cooraythattheintentionof ganda Fide gregation must have convinced the prelates of the Congregation courage, wewillsucceed”. for the latter, Fr. Boekenfoehr concluded: “With resolution, vision and nary in Kandyand that the Oblates would assume the responsibility the future); the work in seminaries as a specifically Oblate duty; the in in collaboration better assure would formation Oblate (the clergy esan promoting native vocations and frequent relations with the local dioc in involvement Oblate the 1883; since Colombo in seminary major the accepting of KandyRegional Seminary Fr. Boekenfoehr recalled 4 reasonsfor “Times ofCeylon”onNovember21 the views expressed in the note with a short statement published in the their missionary efforts. by manyOblates in Colombo, for whom it was an encouragement in joy with greeted was – tone unfriendly an such in them to transmitted personal grudge against the Oblates of Colombo. The news –although have been written by someBenedictine priest in Kandywhoheld a must inaccuracies of full yet and short so note a that suggested Bizien, in thecountry.” building contemplated they seminary the for Colombo in home a find ning ofthecenturywelcomed theJesuitstoKandywhentheyfailed to of asurprise“totheBenedictine Mission whoseBishopatthebegin versy. An anonymousnotepublishedinthe“Times ofCeylon”spoke th onNovember1951. The reasonspresentedby Archbishop CoorayandtheOblateCon Summarizing all those information in his “Studium” on the case the on “Studium” his in information those all Summarizing The news spreadquickly across Ceylon and created some contro Propaganda Fide , because on the 1 62 The Oblate vicar of missionsinCeylon,Fr. François Propaganda Fide 63 61 59 The Bishop of Kandydistanced himself from The generaladministration responded prom ’ s offer. Those were:theOblatetradition at st ofMay1951itsprefect, Card. Pietro st confirmed its preliminary decision 1951. Propa 60 ------

Oblatio l 201 l Historia Oblatio l 202 l Historia given thestageofaffair at that point, itwasstillpremature to offer but involvement; Oblate projected the on details more hear to anxious with thenewKandyseminary. The vicarofmissionsCeylonwas of Oblatehousesformation inCeylonandtheireventual connection future the to as Bizien Fr. with contact close in was he meantime the making process concerning the newregional seminary in Kandy. op Coorayforhisinvolvement infavoroftheOblatesdecision- list offuturememberstheteachingstaff attheseminary. professors from elsewhere. The Oblates had two years to complete the essary degrees;decisions of Fr. General to sendKandyexperienced students forthisministry and apossibility given them to obtain the nec as: an effort to provide the best staff possible; reservation of Roman new missionbytheOblatesassistant general foresaw suchactions able for Oblate involvement. In case of aneventual acceptance of this dependence of the seminary as regards the local ordinary which is suit Pontifical Seminary often suffered from the lack of proper involvement the from Jesuits the since also, clarified be to had institution the of ing extraordinary collection of books. The financial aspects of the function with anewlibrary, sincetheJesuits would certainly take awaytheir other important issues – the new seminary would have to be furnished was that it had a reputation of being rather mediocre. There were also an excellent staff. Yet the problem with the present staff at Colombo Oblates promised to meet in the regional seminary was to equip it with should actually continue their work inKandy. The main condition the And in such a case a thorough reflection was needed, as to whether they ing staff ofthe Colombo seminary and ofthe Colombo scholasticate. derlined thatthosemenwillsimplynotbeavailable, except theteach optimism wascounteredrightawaybyFr.His IgnacioPinto,whoun could besuitableforthenewseminary.pleting alistof25Oblateswho January 23 the extraordinary meeting of the Oblate Vicarial Council in Borella on ing andadministrativeteam. and wouldimmediately begin theprocessofcreatingproperteach that afterdueconsultationstheOblateswerewillingtoacceptitsoffer such insights. This was far easier said than done, as shownin the summary of On the 14 rd 1952. Fr. Bizien prepared himself for this meeting com meeting this for himself prepared Bizien Fr. 1952. Propaganda Fide th ofDecember 1951 Fr. Boekenfoehr thanked Archbish 66 was informed on February19 64

th , 1952, 65 In ------in Colombo. It was hoped that the archbishop would send his seminar Seminary would have to be constituted by the Oblates already working first-class teaching staff.clear thatthecoreofnewpersonnel a Itwas with Kandy in Ceylon of all from seminarians welcome to ready be to and promise their fulfill to struggling were Oblates the expected to be complete by the spring of1955.Between 1952 and 1955 Oblates workingontheisland. conflict with the local bishops with deplorable consequences for all the ously Fr. General could do it;but in suchcase he wouldriskadirect to anyotherministrybythelocalbishopwaspurelytheoretical. Obvi in the seminary toanOblate in Ceylon who wasconsidered necessary the vicariate. A possibilityofFr. Generalgivinganobedienceforwork theGeneral and Administration was expectedfromoutsideof to sendqualityprofessors besolved to had difficulties Those Kandy. in study to seminarians their sent who ordinaries the of part the on field this in Seminary of Kandy. As to the financial side of the project, he simply he project, the of side financial the to Kandy.As of Seminary to religiouscongregations, asbasisforthefunctioningofRegional Léo Deschâtelets,including thegeneralnormsforseminariesentrusted General, Card. Fumasoni-Biondi sent a letter to the Superior General professeurs.” avec l’aide d’autres Provinces, car il y a partout un grandmanque de pas comptez “Ne Fr.Fortin: to letter a in respect this in pessimistic ed sonnel. InJanuary1954 Assistant GeneralFr. SinforianoLucassound new regional seminary in Candy and especially after its teaching per the of project the after look to responsibility his mainly was it on then Ceylon andFr.appointed ashissuccessor. GérardFortinwas ians toKandythusterminating the existence of the Colombo Seminary. In March1954,attherequestofFr. Rousseau,OblateProcurator this matterpendingfurtherdirectives. cial of Ceylon. Despite your note of the 16.1.1954, Idonotmove in of Ceylon,the local Ordinary ofKandy,...perhapseven the Provin matter: The Propaganda, TheGeneralAdministration, the Hierarchy tically in thematter. So manypeoplehavesomethingtosayinthis I feelthatknowtoolittle about thefutureseminary to moveprac in missions of vicar the as mandate his ended Bizien Fr. 1953 In was Poona to Kandy from Seminary Pontifical the of transfer The 69 The answerofFr. Fortinwaslaconic: 67

70

68 From ------

Oblatio l 203 l 203l Historia l Oblatio l 204 l Historia sor ofcanonlaw. The CeyloneseOblatesexpected from outsidetheir tors inphilosophy, onewithalicense in biblical studies andoneprofes should countatleastonespiritualdirector, 4doctorsintheology, 3doc petency. After furtherconsultations it wasclear that the teaching staff and that he should have an unequivocal reputation of academic com rector of the seminary be chosen among the Oblates outside of Ceylon and theology. The provincial, Fr. Fortin,wassuggestingalso,thatthe institution to conferacademic grades bothinthefacultyofphilosophy the allow would which titles scientific and experience professional the had have to were professors new The personnel. proper the finding of communicating directlywith Archbishop Cooray ni-Biondi kept the bishops ofCeylon informed at recent developments, san Seminary of Colombo included. same wayasitdidwithotherinstitutionssupervises,theInter-Dioce assured that the Congregation would provide the necessary fundsinthe of June1955theCongregation struction oftheirproperscholasticate hadbeencompleted. The Oblate seminarians were to stayalsoat the seminary, until the con would help to create from the beginning a constructive atmosphere. beginning of their ministry. Working withthe new groupofseminarians would helptoavoidpossibletensionswiththeolder seminarians atthe ing, butatthesametime considered such adecisionaspositive,sinceit the bishops seem to be more interested in degrees than in proper learn were willing to pursue academic degrees. The Oblates commented that ians of the 2 were moving, rather than to Kandy. The group wasto include seminar Ceylon tosendonepartoftheirseminariansPoona, wheretheJesuits the JesuitstoOblatesresulted in a decision of somelocal bishops in from Kandy in seminary major the for responsibility the of transfer the of itsconstantupdating. ture itwashopedthat mass stipendscouldbecollected for thepurpose library. new fu a the create In to needed was help financial substantial with a license in biblical studies and one doctor in theology. In addition vicariate as a strict minimum at least 3 Oblates: one future rector, one After the last important consultations of February 1955, A certain confusion and lack of definitive information surrounding The Oblates for their part were slowly completing the difficult task nd , 3 rd and 4 th 73 year of theology, aswell as all the others who de Propaganda Fide 71 At the same time Card. Fumaso 72 . finally issued a de 75 onthe 7 74 th ------

saison. Pâtes à l’italienne. Poulet rôti – Pommes frites. Petit pois à la saison. Pâtesàl’italienne.Pouletrôti–Pommesfrites.Petitpoisla lanaises. PotagedePouletpays. Tranches dethonespagnol;Salade VariétésSardines; – cey volailles de Pâte Œufs; – l’anglaise à (Jambon ficial reception was an expression of overall joy at this new development Colombo presiding. The menu offered onthatoccasionduringtheof of Cooray Archbishop Europe), visiting time that at Chilaw, of Bishop the (except Ceylon of bishops Catholic the all of presence the in 1955, seminary inKandytookplaceamonthlater, onthe10 238 priestsand3bishops. The solemninaugurationofthenewregional closed, after72yearsofexistence,duringwhichitprovidedCeylonwith officially was Colombo of Seminary Bernard St. the later days Twelve of LankaSeminary”. The decree waspromulgatedonthe12 Lady “Our title Kandy, the in under house religious Oblate the officially major seminaryinKandy. cree inwhichitgavetheOblatessoleresponsibilityforregional first fiveyearsofOblateministryinKandy: tant General Fr. Simforiano Lucas, wrotethe following summary of the 211 seminarians,ofwhom127diocesan, 72Oblatesand12Silvestrins. The progressoftheinstitutionwassteady. By1963itcountedalready 110 seminariansofallthediocesesCeylon. Café du Brésil; Cigares). française. Gourmandises deKandy. Glacesfantaisie.Pêchesd’Australie. On the2 useful booksofthe Scholasticate andofthe Colombo Seminary; you any experience of life in theOrient; a library was started with thefew four corners of the globe, and many of them completely devoid of and hisownkindofformation;weresought fromthe the professors the four cornersofthe Island andthat each one broughthisownideas it mustbenotedthat at thebeginningstudentsweregathered from only beattained with the long experience of manyyears.Inaddition stability and regulation and exactobservance of discipline which can dation of theNational Seminary, thosecustomsandtraditions, the It wouldnotberighttodemand, afteronlyfiveyearssincethefoun (11 visitation canonical his After ting the pennies, you wereexpected to make of all this the National century, butwhichhadnever beenretouched since, andwhilecoun were lodgedinabuilding which wasgoodforthe beginning of the nd of August theSuperiorGeneral,LéoDeschâtelets,erected 78 The coursesbegantwodays later, attendedby 76

th -18 th of 79 They weregiveninLatin. ovember 1960) Assis November th of September ofSeptember th of August. - - 77 80 - - -

Oblatio l 205 l Historia Oblatio l 206 l Historia pushing inhisowndirection.” priests cannot be the work ofone alone, nor the work ofseveral each future of formation The seminarians. the of part the on confidence of on manyoccasions,andalsoinpartoneofthereasonsforlack reasons forthelack of discipline of whichtheBishopshavecomplained vinced that we mustseekinthislack of cooperation one ofthestrongest cooperation among thestaff. Fr. Lucassaidinthiscontext: “Iam con one oftheweakestpointswasnamedlacktruecollaboration and preparation for classes,ofthepastoralexperience of theformators. As seminarians towards the fathers, ofgoodintellectual and pedagogical the of confidence of direction), spiritual for fathers of (lack formation” regional seminary the status ofthe faculty of philosophyandtheology, ever, willbeontwo points. discontinue suchstrictcollaboration withtheOblates.Ourfocus, how of Oblateministry inKandy, 1955-1971,beforethe bishopsdecidedto little thankshavebeenreceived.” Next year the non-oblate Rector will have to do this for which very in theseriesof16sentbyOblate Administration of thisSeminary. general administration, with a sad introduction: “This Report is the last stitution. On the14 responsibility, thusendingtheexclusive Oblate supervision ofthein and 2 ference of theCatholic Bishops ofCeylon,gathered on September 1 Superior General, Fernand Jetté. had tobesuppressedcanonically on the 12 Oblate religious houseunderthetitle “Our LadyofLankaSeminary” (1964-1972). Forbes Dalston Fr. and candidate) possible other an as considered been had Reuter Fr. 1954 in -- (1955-1964) Sackett Oblate direction for too long, with only two OMIrectors – Frederick Despite promising beginnings the institution did not survive under The principal challenges were related to the issues of“supernatural is notyetperfectatKandy. complished duringthesefiveyears.Itisevidentthenthateverything that one can estimate at its true value the work whichhasbeenac Major Seminary of Kandy. It is only by keeping all of this in mind It would be impossible to summarize briefly even those 16 years 16 those even briefly summarize to impossible be would It First, for many years the Oblates have struggled to obtain for their nd 1971,had decided to put the seminary under the bishops’ direct th ofJanuary, Fr. Forbessent hislastreporttothe 81 82

84 85 Already five years earlier the Con the earlier years five Already th ofOctober 1976 bythe 83 - The st - - - - -

diocesan and52Oblateseminarians attended classes andcoursesgiven ity of Oblate formation and theological preparation. At that time 140 – were considered responsible for creating uncertainty as to the qual Propaganda Fide of offices the to and General Superior Oblate the to Ceylon of bishops the complaintsmadebyCardinalCoorayinnameofCatholic 24 August from there stayed (he Kandy in ince ofCeylonaninquiryintothesituationregionalseminary to include in the program of his canonical visitation of the Oblate Prov B.Th attheendoftheologicalstudies. of title the confer to authorized was Kandy of Seminary the then Since declared effective least University Urbaniana at Pontifical the to be affiliated to desire a expressed they 1967 of May in finally tempts, with rightstoconferacademic degrees. After manyunsuccessfulat lowed to the staff to evaluate, situate, and criticize official teachings of teachings official criticize and staffsituate, the evaluate, to to lowed al be should freedom “sufficient that consultation secret private a in member of theteaching staff inKandy,stated theOblateprofessors After yet another intervention ofthe Ceylonese bishops concerning one which seemedtobeconstantly shifting towardsmoreliberal theology. tween theCeylonesehierarchy and the Oblate teaching staff inKandy, had founditselfagain.” found anywhere.Ithaditstroubleddaysintheprevious year, butit institution. (...) It was as wholesome a seminary community as could be I hadfrommyvisittotheseminarywasthatofasmoothly operated that impression definitive very “The concluded: He latter. the of will rather thanfromthelackbetween bishopsandprofessors, ofthegood prehension and accusations resulted rather from lack of proper dialogue the bishops’ pastoralpolicy, theassistantgeneral found thattheincom pressed personal opinions judged as “progressive” or incompatible with exaggerated. Even whenitcametoprofessorswhopublishedorex amining thoroughlyeachcase,heconcludedthattheallegations were scholasticate). by the total of 18 Oblates (13 from the Seminary and 5 from the Oblate Second, already in 1967 Assistant General Godfrey Kuckartz had Kuckartz Godfrey General 1967 Assistant in already Second, This situation, however, was indicative of acertaintensionbe discrete. and delicate ex very After was Fr.report his in Kuckartz as well. ad experimentum 88 87 Fourofthe thirteen Fathers –staff members for five years on February 7 th toSeptember10 . 86 Such affiliation was affiliation Such th h ), after ), 1968. ------

Oblatio l 207 l Historia Oblatio l 208 l Historia ments necessary. The third request to accept more amendments was bishops andtheOblate Congregation in ordertomakeall the amend tion. Subsequently it circulated among various offices of the Ceylonese of theSecond Vatican Council, especially its decree on priestly forma of sucha new agreement was prepared with reference to the documents the NationalSeminary of OurLadyLanka in Kandy. The proposal Oblate Congregation should be elaborated for the better functioning of that a new agreement between the Ceylon Bishops’ Conference and the in theCatholicpressofCeylon. hood”, after several of hisopinionson not to have “a suitable mentality for training students for the priest action was taken after one of the professors of the seminary was judged freedom existsalsoinrespect oftheEncyclical safeguards andtocarryonresearchthesame”. And alsothat“this correct the with and audiences proper the to magisterium Pontifical the direction anylonger. Fr. SchmittwrotetotheSuperiorGeneral: of thefutureteaching staff, buttheseminary will notbeunderOblate bishops declared that someoftheOblates maycontinue as members The fact. the accept to need the just discussion, further for space more pressing hisfeelings after such anunexpected decision. There was no – totheSuperiorGeneral, Léo Deschâtelets, and toCard.Cooray, ex year 1972/1973. will assumeatotal control of theSeminary, starting with theacademic instead offurtherdiscussiontheyreceived the news,that thebishops made by the Oblates on the 27 Staff andthe Bishops onthe principles of Seminary training, the nary, therehadbeenafairamount offriction between theSeminary During alltheseyearswhenthe OblateswereinchargeoftheSemi training ofthepersonnel. building upofthisSeminary andtheimmense pains ittookforthe Province had not counted the sacrifices it made towards the gradual who weredoingthisfortheChurchincountry.The Ceylon the future Priests ofCeylon, and howproudyouwereofthe Oblates happy youwerethat the Oblateshadtheresponsibility of training all I ampersonallyawarehowmuchyoulove this Seminary and how I amsorry,dearFather General, to give you this sad news,because In 1970theOblates answered positively to thebishop’s request 91 Father provincial Lucien Schmitt wrote two letters th 90 ofJuly1971. To their great surprise,

Humanae Vitae Humanae Vitae. were published ” 89 - This - - - - influenced in its wording by yet another incident including members including incident another yet by wording its in influenced was itself statement The statement. official an of form the in press the decision was communicated to the Provincial and then also disclosed to ence should take over thedirect administration of theSeminary”. This table to thebishops,that “the view emerged, that the Bishop’s Confer “third draft” was sent by the Oblates, with other amendments, unaccep in viewofthenewcontract. According to hisreport it was onlyafter the recent negotiations between the Conference of Bishopsandthe Oblates which theOblatescreatedanddeveloped. the Congregation handed over to the diocesan clergy theinstitutions should beregardedinthecontextofmanyhistorical experiences, when 24 Secretary,Mission special visitationof a ing Fr. William(Nov. Cagney to refocustheOblateprioritiesinCeylon. continue collaboration withthebishops accordingtotheirrequestsand very abrupt decision of the Bishop’s Conference”. He also advised to Oblates in Ceylon] were subjected by the seemingly peremptory and so understanding “for the great shock and embarrassment to which [the that the wholeofGeneral Administration has alotofsympathetic nation ofthecollaboration. He assured CeyloneseOblates, however, ally –hadprovidedthebishopswithreasonsforsuch immediate termi in somewaytheOblatesthemselves–althoughprobably unintention letter to Fr. Schmitt,inwhichthe Assistant Generalpointedout that The situation was once more critically evaluated by Fr. Kuckartz in the with much reluctance, regarding the National Seminary of Ampitiya.” influenced the bishops’ “decision, which they have been forced to take, Cooray wanted to make clear to Fr. General, that all these situations regarding priestly celibacy, whichcreated scandal among the Catholic laity. comments Card. some with Ceylon, of magazines secular the in of the Oblate staff of the Seminary, who signed a press-note published th -Dec. 25 The situation was further analyzed by the Oblates, especially dur especially Oblates, the by analyzed further was situation The In his personal letter to Fr. General, Card. Cooray summarized very The provincial suggested that this decision, although surprising, in theChurchtodayandnewtrendsTheology and Scripture. uneasiness gradually increased with the changes that are taking place content of theirteaching, orthodoxy intheological thought etc.This th 1971). The bishops themselves did not have an easy task easy an have not did themselves 1971). bishops The 94

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93 - - - - -

Oblatio l 209 l Historia Oblatio l 210 l Historia ett, died in2005San Antonio, andwasremembered as asymbolof Sack Fr. rector, first Its Lanka. Sri of bishops Catholic the of rection with thestrongpresenceofOblate professors, althoughunderthedi provoked slowlyfadedaway, andtheseminary continued its existence among the total 19professors. eventually at its head Fr. Cook as rector, as well as 10 more Oblates recently becomeprovincialoftheJesuitprovinceinCeylon. Jesuits, thiscandidatewasnotregardedavailable anymore sincehehad as acandidate. this function. They evenreturned toconsideraparticular Jesuit father the otherhandbishopsdidnothaveanydiocesanpriestreadyfor non-Oblate rectorafterchangingtheOblatestatusatSeminary. On Ceylon didnotagreetothatproposal,thinkingitnecessaryhavea Fr. JimCooke,forthepositionofnextrector. The Provincialof in reorganizing the seminary so quickly. They even proposed an Oblate, Theology: An OblateEndeavour toPromotePraxis-Theology.” Balasuriya as thedirector; and therecently created “Asian Institute of for Society and Religion in Colombo,started in 1971withFr. Tissa versity College in Colombo, founded by Fr. Peter Pillai in 1954; Centre initiatives although distant intimecanbeevokedhere: Aquinas Uni development of the population ofthe country. Three somewhat similar missionaries wanted to be on the front line of both religious and social late academic initiatives in SriLanka,ishoweverunderstandable,asthe be evident. This intellectual attitude, placed inthecontextofotherOb more progressive stance of the Oblate missionary professors seemsto between pastoral responsibility of the local Church hierarchyandthe tension The evaluation. overall its for sufficient not is period years 16 the direction of the regional seminary in Kandyanditsevolution over formation andministry.” respected astheRector, “leader andguideinmanyaspectsofpriestly cial andpolitical context. What isequallyimportant, he waslovedand Church and the whole country of Sri Lanka in a rapidly changing so effortOblate great the organizethe to serve would which institution an The above short description of the Oblate initiative in obtaining Thus the new staff proposed for the academic year 1972/73 had 95 After consultation with theSuperiorGeneral of the 97

96 The situation and all the emotions it 98 - - - - - seminarians rooted intheculture different from that of theformators alternative model ofseminarylifeandassuredtheoverallgrowth an creating in zeal missionary Cameroon, Tahiti)their showed Oblates special reference to the Church directives, in other contexts (Sri Lanka, the dedication of the Oblates to the traditional model of formation, with While the early decades of the experience in Ottawa were marked by Lanka, throughCameroonandLesotho,toCanadaPolynesia.3. sented itself. 2. They did so in many various cultural contexts, from Sri pre seminary major a for responsibility assume to opportunity an ever energy to assembling a teaching staff and a good formation team when drawn fromthediscussionabove.1. The Oblateshavedevotedmuch be can conclusions 4 least at However seminaries. major directing of synthesis ofthehistorical involvement of theOblatesinministry nary insuchlimited space. Equally impossible would it be tooffer a into consideration. mentioned above should be carried out, such tensions should be taken hierarchy. If ever a deeper study ofthe history of any of the institutions formation the of seminarians,adesirethat was not alwaysappreciated by thelocal of context the in – creative and formative – reflection sometimes resulted from the desire to merge twomodels of theological mentation because of the scarcity of human resources. Another tension cally Oblate work) and the impossibility of its full realization or imple certain tension between an ideal (to direct a major seminary as a specifi sources. Inregard to the last of these issues, historical analysis reveals a depended on their cooperation with the bishops and on personal re seminaries major in ministry Oblate the of success The 4. themselves. It is impossible to give a full account of the life of a major semi major a of life the of account full a give to impossible is It C onclusion [email protected] Paweł Zając Obra, Poland , omi ------

Oblatio l 211 l Historia Oblatio l 212 l Historia Rome, 1989,p.453-454. Maius. 93 (1966)II,s.22. 93 (1966)II,s.559. (1900), p.480. “Missions delaCongrégation des MissionnairesOblatsdeMarie Immaculée” 38 17 (1879),p.438. 65 (1931),p.837;66(1932),883. 44 (1906),p.372;70(1936),482. 36 (1898),p.386-387;41(1903),178-179. 4 (1865),p.462. Rome, GeneralPostulation,1998,p.10-11. Milwaukee, CatholicLifePublications,1956;R. Rome, 1985, p.156; B. des MissionnairesOblatsdeMarieImmaculée”4(1865),p.100-109. Mary Immaculate cal records. cio MajorSeminarywasentrustedtoOblatesin1836. AERO, Rome,1996, Congrégation duvivantFondaterur E. 30-45; p. (1965), 24 291-324; 228, Quimper; Y. Oblates ofMaryImmaculate Immaculée 1827-1862 Grand S 21 (1883),p.237. Oblates” 9(1950),p.225-227. 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 19 18 17

éminaire de Marseille et scolasticat oblat, sous la direction des Oblats de Marie éminaire deMarseilleetscolasticatoblat,sousladirectiondesOblatsMarie

An exemplary study is that of the Major Seminary in Marseilles: Y. AGR, RP XXII,Cameroon, Cameroon-Tchad: Maroua. “Missions delaCongrégation des MissionnairesOblatsdeMarie Immaculée”, The name “Ceylon” will be used in this article only in reference to the histori “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” “OMI Information”204/1983. H. V. V. Y. Y. G, P XI, eoh (auoad Rm, eoh-oa Seminarium Lesotho-Roma: Roma, (Basutoland) Lesotho XXIII, RP AGR, D. G. D. G B L L C L B emoncelli randin eaudoin evasseur evasseur onsentino eaudoin , II, Rome, AOSR, 2009, p. 106-107; “Missions de la Congrégation ,

, p. 382. Mandement à l’occasion de l’érection d’un séminaire diocésain séminaire d’un l’érection de l’occasion à Mandement on Quimper and Romans in: “Études Oblates” 23 (1964), p. 210- p. (1964), 23 Oblates” “Études in: Romans and Quimper on , Ottawa,1966.Seealso , , Fins delaCongrégation , , A HistoryoftheMissionaryOblatesMaryImmaculate A HistoryoftheMissionary OblatesofMaryImmaculate D Buffalo L’évolution de nos saintes Règles de 1843 à 1853 à 1843 de Règles saintes nos de L’évolution oyon , I, AOSR, Rome, 2004,entries: Marseille, Ajaccio, Fréjus, Fréjus, Ajaccio, Marseille, 2004,entries: Rome, AOSR, I, , According tothearticle in , , in The Cavalry of Christ on the Rio Grande 1849-1883 Grande Rio the on Christ of Cavalry The Historical Dictionary of theMissionaryOblates , “Études Oblates” 25 (1966), p. 3-34. , “ÉtudesOblates”25(1966),p.3-34. L amirande Historical Dictionary of the Missionary Historical DictionaryoftheMissionary , in W , Les oeuvres d’enseignement dans la la dans d’enseignement oeuvres Les right Dictionnaire desValeurs Oblates Historical Dictionary , The Oblate cavalry of Christ B eaudoin , “Études the Ajac , II, , , I, Le Le - - , , , , 10.11.1925, AGR, RP VIII (Canada Est,Ottawa A.-Sem.), Ottawa:Grandséminaire. séminaire. 10.11.1924,Grand Ottawa Dontenwill, Ottawa: Est, RPA.-Sem.), (Canada AGR, VIII Sem.), Ottawa:Grandséminaire. Ottawa Est, A.- (1912), RP(Canada Ottawa Gauthier,AGR, VIII D.D., of Archbishop Ottawa: Grandséminaire. Sem.), Ottawa:ScolasticatSt-Joseph. Anniversaires. du vivantFondateur Immaculate T Rome. nary. der 1],p.1. noyers], AGR, RP IX (Canada Est, Ottawa Uni. A-Z), Ottawa: Université St. Paul [fol Uni. A-Z), Ottawa:UniversitéSt.Paul[folder2]. p. 38;30(1957),7-8;31(1958),111-112. p. 103. p. 52. Est, OttawaUni. A-Z), Ottawa:UniversitéSt.Paul[folder1]. p. 107-108. Uni. A-Z), Ottawa:UniversitéSt.Paul[folder2]. Ottawa Est, (Canada IX RP AGR, 25.03.1937, Montréal Marchand, Gilles d’Ottawa, A-Z), Ottawa:UniversitéSt.Paul[folder2]. tawa: Université:Historique(1918-1950). (1918-1950) versité Sem.), Ottawa:Grandséminaire. aché 39 38 37 36 35 34 33 32 31 30 29 28 27 26 25 24 23 22 21 20 , Ottawa University Ottawa

Detailed conditions of their work cf. lettersof24.08.1925,20.10.1925,2.11.1925, AGR, RP XXI, Bangladesh...-Tahiti-...Java, Tahiti: Inter-Diocese Major Semi Acte de visite du R.P.du visite de Acte 1939, juin 15 au 12 du Provincial RPAGR, (Canada IX Acte devisitecanoniqueduSéminaire Universitaire, 24-27.02.1955 [A.Des Ibidem Émard toDontenwill,21.08.1924;DontenwillÉmard,6.10.1924;Émard “Agence Romaine des Missionnaires Oblats de Marie Immaculée” 23 (1950), 23 Immaculée” Marie de Oblats Missionnaires des Romaine “Agence (1952), 25 Immaculée” Marie de Oblats Missionnaires des Romaine “Agence (1946), 19 Immaculée” Marie de Oblats Missionnaires des Romaine “Agence Confidential Memo Re Diocesan Seminary, to His Grace The Most Rev. Seminary, Most Diocesan Grace The Re His H.C. Memo to Confidential J.Ch. Letter ofBishopHubertCoppenrath, 21.01.2004,Oblate General Secretariat, “Agence Romaine des Missionnaires Oblats de Marie Immaculée”19 (1946), Immaculée”19 Marie de Oblats Missionnaires des Romaine “Agence Convention Guigues-de Mazenod Guigues-de Convention Émery to Augier, 11.01.1904, AGR, RP VIII (Canada Est, Ottawa A.-Sem.), Ottawa Est, (Canada VIII RP 11.01.1904,AGR, Augier, to Émery Bourassa to Desnoyers, 12.12.1935, AGR, RP IX (Canada Est, Ottawa Uni. Ottawa Est, (Canada IX RP AGR, 12.12.1935, Desnoyers, to Bourassa J.C. Laframboise, Rapport Annuel 1954, AGR, RP IX (Canada Est, Ottawa Est, (Canada IX RP AGR, 1954, Annuel Rapport Laframboise, J.C. Ibidem, Villeneuve to Forbes, 21.07.1928, AGR, RP VIII (Canada Est, Ottawa A.- Ottawa Est, (Canada VIII RP AGR, 21.07.1928, Forbes, to Villeneuve Desnoyers to Pacelli, 27.05.1935, AGR, RP VIII (Canada Est, Ottawa A.- Ottawa Est, (Canada VIII RP AGR, 27.05.1935, Pacelli, to Desnoyers , II,p.500; L . aframboise p.16;cf.Installation de la communauté au séminaire universitaire , p. 15, ms, AGR, RP VIII (Canada Est, Ottawa Uni. A-Vis.), Ot A-Vis.),Uni. Ottawa Est, (Canada VIII RP AGR, ms, 15, p. , , p.401. L amirande , in , Les Oblats et l’Université d’Ottawa. Du Collège à l’Uni à Collège Du d’Ottawa. l’Université et Oblats Les Historical DictionaryoftheMissionaryOblatesMary , Les oeuvres d’enseignement dans la Congrégation la oeuvresdans Les d’enseignement , “Études Oblates” 15 (1956), p. 360; cf. A. 360; p. (1956), 15 Oblates” “Études , - - - - -

Oblatio l 213 l Historia Oblatio l 214 l Historia Coughlin toGilbert,7.04.2010,OblateGeneralSecretariat,Rome. Université St.Paul[folder1]. Uni. Ottawa Est, (Canada IX RP AGR, Catholique, l’Éducation pour 93 (1966)I,p.505-506. tawa: Grandséminaire. diately thisletter. séminaire. Grand Ottawa: A.-Sem.), A.-Sem.), Ottawa:Grandséminaire. Ottawa: Grandséminaire. (1) Initia,k.11. (1) Initia,k.10. Nationale (1)Initia,k.9. (1) Initia,k.7. AGR 240,Kandy-SeminariumNationale(1)Initia,k.5,6. (1) Initia,k.3. (1) Initia,k.2. rium Nationale(1)Initia,k.1. (1) Initia,k.13. tion desMissionnairesOblatsdeMarieImmaculée”61(1927),p. 11 (1873),p.405. (1951), p.273-281. 1868) zur Frage des einheimischen Klerus 63 62 61 60 59 58 57 56 55 54 53 52 51 50 49 48 47 46 45 44 43 42 41 40

Gesland to Boekenfoehr, 15.11.1951, AGR 240, Kandy-Seminarium Nationale A. J.C. Laframboise to Lemieux, 25.01.1955, AGR, RP VIII (Canada Est, Ottawa “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” “Missions delaCongrégation des MissionnairesOblatsdeMarieImmaculée” Cooray to Boekenfoehr, 23.04.1951, AGR 240,Kandy-Seminarium Nationale Ibidem Personal communicationfromFr. Alexandre Taché, e-mailof3.02.2012. Saint PaulUniversity. GeneralInformation,1990-1991 Ibidem Ibidem, Confidential notes of Fr. of Confidential notes Boekenfoehr, 11.11.1950, Kandy-Semina 240, AGR Boekenfoehr toCooray, 12.05.1951, AGR 240,Kandy-Seminarium Nationale Boekenfoehr. Studiumnum.933/51, AGR 240,Kandy-Seminarium Nationale J.C. Laframboise to Lemieux, 2.02.1955, AGR, RP VIII (Canada Est, Ottawa Est, 2.02.1955, RP(Canada Lemieux, AGR, VIII to Laframboise J.C. Fumasoni-Biondi toDeschâtelets, 14.11.1951, AGR 240,Kandy-Seminarium Labouré to Ruffini, 7.03.1938, AGR, RP VIII (Canada Est, Ottawa A.-Sem.), Est, (Canada RP VIII 7.03.1938, AGR, Ruffini, to Labouré Bizien to Boekenfoehr, 16.11.1951, AGR 240, Kandy-Seminarium 240, 16.11.1951,Boekenfoehr, AGR to Bizien Fumasoni-Biondi to Cooray, 1.05.1951; CooraytoBoekenfoehr, 17.05.1951, R. Guindon, 22.04.1964, JAGR, RP VIII (Canada Est, Ottawa A.-Sem.), Ot A.-Sem.), Ottawa Est, (Canada VIII RP JAGR, 22.04.1964, Guindon, R. Cf. N. Boekenfoehr toCooray, 4.06.1951, AGR 240,Kandy-Seminarium Nationale Rapport Triennal de l’Université Saint-Paul, 1996-1999 à la Congrégation Personal communication from Fr. Alexandre Taché, e-mail of 2.02.2012; P erbal . . K p.2. ow , Le Clergé indigène à Jaffna-Colombo à Clergéindigène Le alsky , Mgr SemeriaOMI. ���������������������������������������������� More documentation on thisissuefollowsimme , “Neue Zeitschrift für Missionwissenschaft Apostolischer Vikar von Jaffna (1857- Jaffna Vikarvon Apostolischer , “MissionsdelaCongréga , Ottawa1990.

150. A-Z), Ottawa: A-Z), Nationale ” - - - -

tionale (1)Initia,k.31.Cf.27(1954),s.116. Seminariis Regionalibuscommissisinstitutisreligiosis velmissionalibus Kandy-Seminarium 240, AGR 9.03.1954, k. 23. tia, k.22. p. 142.) quoted as “Agence Romaine des Missionnaires Oblats de Marie Immaculée” 26 (1953), Borella, 23.01.1952, AGR 240,Kandy-SeminariumNationale(1)Initia,k.21. Nationale (1)Initia,k.20. (1) Initia,k.16. (1) Initia,k.13. Erectio, suppressiocanonica. annuales, folder800/59. Erectio, suppressiocanonica,k. 8. (3) Erectio,suppressiocanonica. Kandy-Seminarium 240, AGR also and annuales; Relationes (8) Nationale AGR 241,Kandy-SeminariumNationale(9) Visitatio canonica,folder756/61. p. 134. p. 122,132. Kandy-Seminarium Nationale(3)Erectio,suppressiocanonica,k.4-5. Oblats deMarieImmaculée”82(1955),p.433. 25.02.1955, AGR 240,Kandy-SeminariumNationale(1)Initia,k.40-41. 240, Kandy-SeminariumNationale(1)Initia,k.32-38. 86 85 84 83 82 81 80 79 78 77 76 75 74 73 72 71 70 69 68 67 66 65 64

AGR 241, Kandy-Seminarium The Act of the Canonical Visitation ofthe Seminary of Ampitiya, 11-18.11.1960 Pizzardo to O’Reilly, 16.12.1967, AGR 240, Kandy-Seminarium Fortin to Lucas, 2.02.1954, AGR 240, Kandy-Seminarium Curia Generalitia OMI, 201/55/8, AGR 240, Kandy-Seminarium Séminaire de Kandy, AGR 240, Kandy-Seminarium Curia Generalitia OMI,201/55/4,2.08.1955;201/55/5,12.08.1955, AGR 240, Ibidem Boekenfoehr toCooray, 14.12.1951, AGR 240,Kandy-Seminarium Nationale Boekenfoehr. Studiumnum.933/51, AGR 240,Kandy-Seminarium Nationale Lucas to Fortin, 16.01.1954, Fortin, Kandy-Seminarium to 240, Lucas AGR “Agence Romaine des Missionnaires Oblats de Marie Immaculée” 36 (1963), 36 Immaculée” Marie de Oblats Missionnaires des Romaine “Agence (1955), 28 Immaculée” Marie de Oblats Missionnaires des Romaine “Agence All these exchanges ofviewswere expressed in a series of letters, see AGR Fumasoni-Biondi toCooray, 18.05.1954, AGR 240,Kandy-Seminarium Na The complete lists ofthestaff members see AGR 241,Kandy-Seminarium Forbes to O’Reilly, AGR 241, Kandy-Seminarium 241, O’Reilly,AGR to Forbes Levasseur, vol.2,p.417; “Missions de la Congrégation des Missionnaires etn o teVcra Cucl xrodnr hl a d Mznd House, Mazenod de at held Extraordinary Council Vicarial the of Meeting Aec Rmie e Msinars bas e ai Imcle (further Immaculée” Marie de Oblats Missionnaires des Romaine “Agence Rouseau to Fumasoni-Biondi, 10.02.1954; Fumasoni-Biondi to Deschâtelets, Rouseau toFumasoni-Biondi,10.02.1954;Fumasoni-BiondiDeschâtelets, Rousseau toFumasoni-Biondi, 19.02.1952, AGR 240,Kandy-Seminarium Fumasoni-Biondi toRousseau,15.02.1955;Cooray, . Nationale (10) Formatio sacerdotalis, folder 8/56. toae 1 Iii, . 25-26. k. Initia, (1) Nationale Nationale (1) Initia, k. 38. ationale (8) Relationes (8) Nationale Nationale (1) Initia, ationale (1) Ini (1) Nationale see k. 27, 43. seek.27,43. Nationale (3) Nationale (3) Normae pro Nationale - -

Oblatio l 215 l Historia Oblatio l 216 l Historia Life” 64(2005),p.348-350. AGR 241,Kandy-SeminariumNationale(2)Statutanova,s.f. (2) Statutanova,s.f. Statuta nova,k.20. (2) Statutanova,k.18. (2) Statutanova,k.16. (2) Statutanova,k.12. uta nova,k.11. (10) Formatiosacerdotalis. Religion; AGR 235, Colombo: AIT.235, Religion; AGR the purposeofformation of thefuture priests. properly traintheteaching personnel andtocontribute its resources for ferentwereOblates the stages ready order in sacrifices many make to to seminary ministryinthehistoryofOblateCongregation. At its dif in the General Archives in Rome confirms the great importance of major archivalpreservedThe documentation 1971. and 1955 between Oblates interdiocesanthe and 2010, to 1937 Kandy,in seminary the to entrusted wasthe first The work. University Seminary in of such Ottawa, created and directed by the cases Oblates from specific two the to dedicated is 20 the of half Founder,second the the of to up time the with beginning ministry, this in involvements Oblate the order charism ofthe Congregation. The article summarizes inachronological work in major seminaries was considered to be an important part of the 98 97 96 95 94 93 92 91 90 89 88 87 S Kuckartz to Agagianian, 17.06.1968, AGR 241, Kandy-Seminarium Schmitt toDeschâtelets, 19.09.1971, AGR 241,Kandy-Seminarium Nationale Ibidem Ibidem Cooray to Deschátelets, 27.09.1971, Deschátelets, to Cooray Kandy-Seminarium 241, AGR Questionnaire, 17.03.1970, AGR 241, Kandy-Seminarium 17.03.1970, 241, Questionnaire, AGR AGR 235, Colombo: Aquinas University; AGR 234, Centre for Society and Kuckartz to Schmitt, 9.10.1971, AGR 241, Kandy-Seminarium 241, 9.10.1971, AGR Schmitt, to Kuckartz Schmitt to Deschâtelets, 4.04.1970, AGR 241,Kandy-Seminarium Nationale Cooray toDeschâtelets, 2.02.1972, AGR 241,Kandy-Seminarium Nationale Cf. W. Schmitt toDeschâtelets,18.03.1972;Cooray28.03.1972, ummary . . B rown – Throughout the almost 200 years of Oblate history the history Oblate of years 200 almost the Throughout , In memoriam.FatherFrederic D. Sackett OMI th century. A specialfocus ationale (2) Stat (2) Nationale , “Vie Oblate ationale (2) Nationale Nationale Nationale - - aux finsdelaformationdesfutursprêtres. de façon appropriée le personnel enseignant et pour offrir ses ressources préparer pour sacrifices des fairebien à prêts été ont Oblats les étapes, diverses ses À Oblats. des Congrégation la de l’histoire grandssé dans minaires des duministère importance grande la confirme Rome, de Archivesles Générales dans et1971. archivistique,conservée documentation La 1955 entre Oblats aux confié Kandy, de interdiocésain naire d’Ottawa, créé et dirigé par les Oblats de 1937 jusqu’à 2010, et le sémi Universitaire Séminaire le fut premier Le œuvre. telle d’une spécifiques du 20 partie deuxième la jusqu’à Fondateur, du temps le par commençant en sume en ordre chronologique les engagements oblats dans ce ministère, me unepartie importante du charismede laCongrégation. L’article ré d’histoire oblate, le travail au sein des grands séminaires était vu com et interdiocésains : une histoire d’ensemble – en laformacióndelosfuturos sacerdotes. cuadamente al personal docente y a contribuir con sus propios recursos ade capacitar poder para sacrificios numerosos afrontar a dispuestos estaban oblatos los etapas diferentes sus En Oblata. Congregación la importancia delministerio de losseminariosmayores enlahistoriade gran los la en Archivosconfirma conservada Roma tación de Generales documen La 1971. y 1955 entre oblatos los a Kandy,encomendado en interdiocesano seminario el también y los 2012, hasta por 1937 desde dirigida oblatos y creada Ottawa, en Seminario Universidad la de el Primero concretos. casos dos más algo Desarrolla XX. siglo del parte este ministerio,empezandoporlaépocadelFundador, hastalasegunda El Congregación.artículo recoge por la orden cronológico de las distintas iniciativas oblatas carisma en del importante parte una como rado años dehistoriaoblataeltrabajoenseminariosmayores fueconside historia una para bosquejos interdiocesanos: S R e umario ésumé siècle. Une insistance particulière estconsacréeauxdeuxcas –La direction oblate des principaux séminaires diocésains

– D rcin baa e eiais aoe doeao e diocesanos mayores seminarios de oblata irección

l lro e ai 200 casi de largo lo A – À travers presque 200ans ------

Oblatio l 217 l Historia

Oblatio Vita et Missio Oblati

TO BE A MISSIONARY OBLATE PRIEST TODAY: A NEW VISION IN A NEW ECCLESIOLOGY

Joseph T. LaBelle, omi

hile the was most influential in re- l envisioning both consecrated religious life and ordained mi-

nistry for the Church in the modern world, there remains for 219

W l many ordained members of religious institutes an ambiguous unders- tanding of the life and exercise of ordained ministry within the context of consecrated religious life. This can result in a tension while seeking to live two concentric vocations – the religious life call to a fuller and deliberate way of discipleship, and the acceptance of a life of service in ordained ministerial office. It is a contemporary vulnerability for many clerical religious institutes as diocesan resources, hard-pressed to meet normal parish ordained pastoral needs, have grown increasingly reliant upon the assistance of ordained religious; their consecrated life cha- rism can become almost lost in their ministry to diocesan and parish sacramental and other ministerial needs of long-established worship communities.1 This article first offers a very brief summary of the development and exercise of presbyteral ministry within consecrated life from the fourth century through the present time, recalling some relevant theolo- gical principles which are important for a contemporary understanding of vocation to consecrated life and presbyteral ministry. The second part considers how these are addressed within the context of the Mis- sionary Oblate charism. Oblatio l 220 l Vita et Missio mental and proclamation needs. The eventual tradition of celebrating monastic orcontemplative communities to servetheir“in-house”sacra the particular religious institute. Monks were initially ordained within gious hastraditionally existed primarily in service to the charism of which developed,itbecomesevidentthatordainedministrybyreli synopsis ofwhathasbeenaddressedelsewhere. of consecratedreligiouslifefromthefourthcentury. The followingisa tradition of ministerial priesthood whichdeveloped within thecontext understood ashavingevolvedinparallel with whatappearsasasecond Prior toVatican II and oftenasacondition of extending consecrated life foundations into pastoral demands, asaconsequenceofestablishing foreign missions cally parish-based ministry, with its considerably more sacramental and chapels, shrines,convents,etc. and sacramental reconciliation within extra-parochial settings such as catechesis, preaching, emphasized likewise which of most institutes, ries spawnedtheMissionaryOblatesandahostofother male clerical centu nineteenth through fifteenth the from clerics” regular of cieties emergence of apostolic congregations of religious life known as“so The renewal. pastoral and evangelization of sake the for teaching and model, and exercised outward-reaching responsibilities of preaching from therestrictions onexternal ministry found inthe earlier monastic the FranciscansandDominicans. These experienced a greaterfreedom of consecrated lifefromaboutthethirteenth century, suchasamong was onlyincreased withtheappearance of more “apostolic” expressions tension The extensive. was Church the upon influence monastic when cause of tensions between religious priests and diocesan bishops at time turn ledtotheministry of monastic priests inexternal parishes, one part toagreater demandforordainedprieststomeetthisneed;in more frequent masses formonastery patrons andthedeceased led in Clerical religious institutes eventually came to adopt more specifi office presbyteral of paths intertwined two the consider we When The evolution of the presbyterate, itself a complex study, may be O rdained M inistry H istorical

within O C bservation onsecrated R 2 eligious L ife :

- - - - - and others. While thecouncil treatmentofpresbyteralministryhasbeen documents suchas ping reformwithinconsecratedreligiouslifeasexpressedinadditional sm. The conciliarandpostconciliar periodlikewisehasfosteredaswee them theresponsibilitytopursueholinessrootedintheircommonbapti rate todayisoneofservicetotherestfaithfulwhilesharingwith Lumen gentium change during and following the second Vatican council. The documents Vatican IIThemes Affecting Consecrated LifeandPresbyteral Ministry ding charismandtraditionalministries. foun their from influence diminished a and ministry parish diocesan be to considered normally is what with identified increasingly became taking root. As aresult, the ministry ofmany clerical religious institutes new landssuchasthe Americas andotherswherethegospelwasstill the ReignofGod.(Cf. to contrary is which anything lives their in overcoming through office proclaiming it in wordanddeed; and they participate in Jesus’ te inhis lives tohisown,especially in celebrating the Eucharist;theyparticipa transforming own their of sorrows and joys the uniting through Father sanctifying ral areas,or Jesus exercised his earthly ministry whichmaybeseeninthree gene thus uniting themselves to Jesus’ ownlife of self-giving to the Father. of hislifeinacontinual process ofbecoming transformed intoChrist, stians arecalled toliveasdisciples ofJesus,followingtheexample from whichtoconsidertheissueaMissionaryOblate context. life, and presbyteral ministry are offered as a brief theological foundation from thecouncilregardingChristiandiscipleship,consecratedreligious nal charismandruleoflife. The followingtheologicalpointsemerged ministry ofpresbyter-religious whoarealsoguidedbytheirinstitutio and diocesan ministry less adequately addresses the understanding and its preferenceforseeingordainedministrywithinthelocusofparochial greatly influenced by the points underscored in the Vatican II documents, One foundational theme which emerged was that all baptized Chri The Churchunderstandingofordainedministryunderwentasea- prophetic dimension of gathering all of creation so to present it to the munera and activity through accepting the gospelmessage and Perfectae Caritatis Presbyterorum ordinis . 3 Baptismenablesdisciplestoparticipate inJesus’ Christifideles laici (1965), , 14) underscorethatthepresbyte (1996), (1996), kingly ------

Oblatio l 221 l Vita et Missio Oblatio l 222 l Vita et Missio ding of proclaiming the values of the gospel in every time and place. primarily, therefore, a and valueswhicharenotconsonantwiththisReign.Religiouslifeis of the Reign of God,tend to act as a critique upon cultural practices values the by guided Jesus of way the closely more follow to objective God. and otherpractices offering the waytoalife of ever-fuller union with tionships, andexclusiveself-determination, along withregularprayer foster freedom frominordinate material possessions, self-servingrela serve andhelpuncovertheReignofGodthroughalife that seeks to tely seek Jesus’ inner freedom as aSonofGodthroughbeing free to tismal discipleship. Disciplescalledtofollowthiswaymoredelibera effectively offer amoreradical anddeliberate way oflivingone’s bap pressions throughoutthe centuries hasconsistently offered pathswhich legated to minister among the People of Godinaspirit of self-giving wider Christiancommunity,understood asonede thepresbyterisnow as chiefpastor. and pastoral ministries of Jesus in cooperation with the office of bishop derstanding ordained ministry to becontinuing the teaching, sacerdotal, in awidersense,moreharmonywiththatofthe early Church,un ticipation in this. The conciliar view hasre-articulated the presbyterate ofthe hisexercise other sacraments were inservice to facilitating or restoringothers’ par Eucharist; the of sacrifice the celebrate to ability of itssanctifying or cultic dimension, predominantly that of thepriest’s nistry priorto Vatican II wasprimarily understood fromtheperspective through ministries of word,sacrament, and governance. Ordained mi message gospel the of conveyors recognized ecclesially as community Christian the serve to called additionally are disciples baptized some present-day realitieswasaparticularcouncilchallenge. identifying how the original charism and ministry may be applied to of Godwhilealsotending to addressaparticular need oftheChurch; of the Holy Spirit for the sake of facilitating and nurturing the People The particular charism of each consecrated religious institute is agift A thirdrelevant theme is are-articulation of ordained ministry, that The various formsofconsecrated religious life, in their common Another theme wasthat consecrated religious life in its many ex Rather than emphasizing the earlier view of one set apart from the from apart set one of view earlier the emphasizing than Rather prophetic lifethroughitsinherent self-understan ------ordained ministrywithintheMissionaryOblatecharism. the episcopaloffice. prayer oftheChurch”;third,aspastoralleadersincollaboration with means ofthesacraments and byleading the liturgy ofthehoursor“the by sanctification of ministry a in second, gospel; the of preaching and as described in continue hiswork. of Christwhichwasconferreduponthoseheappointed and sentoutto phetic, sanctifying, and pastoral ministry as headoftheChurchasBody pro self-consuming Jesus’ continues thereby office, ecclesiastical to ordination, resulting from both a divine call and a received appointment ring in the call of all Christian disciples to growth in holiness. Their sha while Jesus, of pattern ministerial and life the following sacrifice of theChurch. They dosoinexercising his prophetic ministry ofan obedient Jesus inpresbyteral life and ministry, united to Jesusas head tionally called to devote their lives to following the poor, chaste, and a particular way ofChristiandiscipleship.OrdainedOblatesare addi through holiness to call baptismal common our of realization radical shopkeepers. and servants condemned, the and prisoners youth, poorly-catechized countryside, the in those including people marginalized truly of needs missionary designationallowedhimtomorefreelyaddress thespiritual priest rather than pursuing areadily-available parochial ministry. His preaching missionary a as ministry exercising and requesting cifically spe France, southern of groups social neglected various evangelizing re- and evangelizing upon efforts ministerial Maze his focus de to sought Eugene nod responsibilities, episcopal further assuming until of ordained religious life ministry. Fromhis earliest priestly ministry sionary Oblates were faithful to the traditional prophetic understanding Contemporary MissionaryOblatelifeisdirected toward amore The early presbyteral ministries ofthe founding generation of Mis Mindful ofthesebasictenets, let us nowconsiderdiscipleship and These mencarryouttheir ministry inthreeprincipal areas offocus C ontemporary Presbyterorum ordinis in L ight O

of blate

the O P blate resbyteral 4-6: first, in the proclamation the in first, 4-6: C harism M inistry

------

Oblatio l 223 l Vita et Missio Oblatio l 224 l Vita et Missio “men set apart for the gospel” (C 2), men who strive to imitate Jesus imitate to strive who men 2), (C gospel” the for apart set “men through personal example. All Oblates, whether ordained ornot,are Oblate Constitutions and Rules.Ourproclamation is alsotobemade realized in religious life is very much a foundational element within the Ordained MissionaryOblatesandtheprophetic munus Oblate ordainedministry. sibilities and asenseoftheirrelative importance within post-Vatican II and Rules,offer someinsight astotheimportance of thesethreerespon and, alongwithsomeinputfromthepresent-dayOblateConstitutions of thethree-fold liness. A consideration of ordained Oblate ministry within the context activity as shepherd of God’s people through leading his people to ho others toentermorefullyintolife-givingunionwiththeFather, andhis Good the nouncing nod forhismissionarysociety, alongwith hisenergies directed toward Maze de of intention original the within clearly was Christ. This risen through experiencing his love at the center of our shared new life in the ming and accompanying them into ever more fullness of life in Christ welco day, our of marginalized and poor the to Gospel the proclaim to evangelize, to mission a is heart its ministry.at vocation Oblate The the tion through these, our MissionaryOblate vocation must also remember While the prophetic nature of Oblate life and ministry will find inspira whohavepromoted amore gospel-rootedsocietyandworld. numerous of martyrdom and life the and Jesus, by fulfillment their of such astheprophetictradition oftheOld Testament, the gospelaccounts our ownlivesaroundit. message of Jesusand the gospel to our worldand, no less,to fashion liberating the announce to called are who 9) (C Church” prophetic the obedience to his Father. Indeed, we recognize ourselves as “members of cially meaningful to usasit recalls Jesus’ giving of himself in loving ring ofourselvestothe Father. Forthat reason, the Oblate cross isespe through livingthefullnessofourreligiousconsecration in atotal offe especially do to seek we this 3); (C life apostolic our for model the as proclaiming The word The prophetic prophetic and munera nature ofChristiandiscipleship to bemoreradically ews, his ministry of sanctification which enabled which sanctification of ministry his News, teaching canevokearatherbroadrangeofexpressions shouldhopefullycastadditional lightonthis dimension which undergird our prophetic ------of Jesus to the world which finds its completion in the celebration of celebration the in completion its finds which world the to Jesus of particular to proclaim in thenameofChurchlife-giving word whose overall ministry we participate. Our ordination delegates us in and pastoralministryofJesusincooperation with theirlocalbishopin Church, throughOblate superiors, tocontinue the teaching, sanctifying, ned.” Ordained Oblates in virtue of their ordained office are sent by the example of the first apostles in allowing ourselves to be sent or “missio their particular vocation. All MissionaryOblatesseektofollowthe are called to givewitnesstherisenChristactive in theirliveswithin Oblates, Missionary including disciples, Christian this). All do to sent sm (indeed, the understanding of our Oblate “mission” recalls our being illuminate this. First,werecall the sion? A lookatcertain qualities ofourOblate life and charismhelpto moral, andspiritualformation. ministries whichservedthisteachingdimensionthroughcatechetical, Oblate scholasticsaretocultivate thoseskillsneededforaneffective ordained ministry gives special weight tothisduringinitial formation. Oblates in evangelization for concern and God” of word the with rity “the priest himself ought first of all to develop a great personal familia upon initial formation and training. that Christbeperceived,withinboththemessageand themessenger. to thelife-giving Word requiredthat this Word beaccurately conveyed, original apostles who were sent by Jesus as his emissaries; their fidelity alive within hisown. All Oblatesarecalled to followthepattern of the that the Paschal Mystery at the heart of Jesus’ earthly life is indeed the transformative Word ofGod whichheproclaims, giving evidence in rooted be should life priest’s ordination. A at configured been have gives voicetoChristtheheadofhisbody, theChurch,towhom we example), & word by teaching or proclaiming, preaching, in (whether Oblate tradition. Ordained Oblates,exercising our prophetic ministry from the proclaimed forthefirsttimeorinworksofre-evangelization. to dosoespecially among peoples where that word needstobeeither us calls charism Oblate the 7); (C others to service and sacraments the How do contemporary ordained Missionary Oblates fulfill this vi this fulfill Oblates Missionary ordained contemporary do How Concern for evangelization as Oblates gives a particular emphasis particular a gives Oblates as evangelization for Concern prophetic the We that find ConstitutionsandRules munus , revealing a continuity with theearlier apostolic Pastores dabo vobis dabo Pastores office draws particular attention particular draws office natureofourOblatechari 26notesthat - - - -

Oblatio l 225 l Vita et Missio Oblatio l 226 l Vita et Missio The Oblatepresbyter andthesanctifying munus maining twoministerialresponsibilities,aswenotebelow. ministry, theprophetic needs orwhatevernew“missioning”mayarise. ministry present either to selflessly more respond to so freedom, terior in personal necessary the for honed be may salvation other’s for zeal which suchqualities as agenerousspiritofobedience, detachment, and Oblate dailylifeandobservancesformtheOblate’s “gymnasium” in preparing themselves to besent. Whether ornottheyareawareofit, and the apostles; ordained Oblates have a special and continual need of culture inwhichtheyserve.(R66) the Magisterium in ordertomore effectively address the needs ofthe in theScriptures,livingtradition of theChurch,andteaching of rooted firmly be should studies their and 66) Word(C the of ministry the Hours which belongsto the wider BodyofChristasthe“prayer of pleship withJesus.( and areaptmomentsforcalling in theword hearers intogreaterdisci sacramental celebrations share in this inasmuch as they are all rooted Eucharistic celebration plays a primary role in evangelization; all other completion ofhisministry. his priestly heart of self-oblation, particularly in the faithful and selfless tues. The ordained Oblate is additionally charged to re-present Christ in Christ thatweproclaim, seeking hishumility, obedience, and othervir les topursuebecoming evermore credible witnesses tothenewlife in Christ. They are especially exhorted through ourConstitutions andRu the wider Christian community, thus promoting its transformation into Christ he proclaims and teaches is made present in the sacrament and in he iscalled to givepersonalwitness.ForordainedOblates,therisen schal Mysterywhichisattheheart of hisOblate vocation and towhich In theEucharist,neartoentirePa eachMissionaryOblatesdraws the Eucharist,sourceandsummitofallprayerothersacraments. All MissionaryOblatesare called to faithfully pray theLiturgy of Ordained Oblatesshouldkeepinmindthatpreaching within the Chief among these of course is the celebration and participation in Being prominentlyattheheartofMissionaryOblateordained Missionary Oblates are meant to continue in the footsteps ofJesus Evangelii nuntiandi mumus alsogivesaparticular accent tothere , 43) ------souls disciples; this iswhatliesbehindthat which St.Eugene called a help them realize their ongoing maturity and inner freedom as Christian concern for the salvific and overall welfare of individuals as we seek to Oblate priestlyministryandthepastoralmunus holiness mayfindbenefitfromit. in growth to call particular their that and efforts, evangelizing their of same time raising their petition for particular concerns; for thesuccess divine blessing for God’s people. Oblates participate in this while at the present intheChurchoffers continual praise totheFatherwhileasking of theLiturgy oftheHours ( priest. the Christ of way special a in presentative local bishopinhispositionaschiefpastorwithintheirdiocesere the Church.” Ordained Oblates,united with other presbyters andtheir de Mazenod. De Mazenod’s presbyteral life and ministry, the core of core the ministry, and life presbyteral Mazenod’s De Mazenod. de guidance of the charism which has been passed ontousthroughEugene tion inperformanceofour ministry, whileatthesametimeseeking to re-presentJesusChristas headoftheChurchinaspiritself-obla found indiocesanparishestoday. We exerciseourministrywhilecalled fashion thanispossiblewhenfacedwiththepressing sacramental need a different in office presbyteral their fulfill to called are nevertheless, done soformuch of ourcongregational history. OrdainedOblates, tes offer excellent ministryinparishcommunities and Oblateshave mission whichcomes to usbywayof ourOblate charism. Many Obla whose overallministryweparticipateandcoordinate ourefforts. storal and evangelical efforts within each diocese as its chief pastor, in level recall that the ordinary bishop has the principal concern for pa the on finally, Oblates 6); (C tradition church with solidarity and condly, ofthe for thegoodofentirebody, hernourishmentandgrowth;se People ofGod,all of usmembers of theoneBodyChristwithgifts prophetic Church onthree levels: We aremindful of theChurchas and evangelizing the in participation a is ministry presbyteral our that mind in keeping while themselves!) (including others of salvation the n ocuin al isoay bae sae n h evangelizing the in share Oblates Missionary all conclusion, In The . Ordained Oblates bearanadditional responsibility inpursuing pastoral universal dimension of ordained Oblate ministry includes a sensein which we act with an attitude of faith 2) n h Ltry f h Hus Christ Hours, the of Liturgy the In 28) , General Instruction zeal for local - - - - -

Oblatio l 227 l Vita et Missio Oblatio l 228 l Vita et Missio ing thisarticle. dained ministryinreligious life future Oblateministerialendeavors. teaching; these deserve pride of place when discerning both present and embedded in thecongregational charismofprophetic proclamation and ordained ministry, weshouldalwayskeepinmindthat its rootsare in cooperation with the bishops. When considering Missionary Oblate mission ofproclamation and teaching in thenameofChurchand the MissionaryOblate charism, wasprimarily in servicetoaprophetic disciples arecalledtoparticipateaccordingtheirparticularvocation. Catholic theological circles when speaking of the ministries of Christ and in which all Studies” 48(1987),p.605-629. Ministry of Disciples: historical reflections on the role of religious priests hood: Two Traditions to considerafew principles emerging from Vatican II andour for Missionary Oblate priests to serve in parish ministry, it is worthwhile try. Given the present and likely future pastoral demand in many dioceses ent day runs the risk of becoming indistinguishable from diocesan minis developed in service to the aims of the particular institute but in the pres consecrated life. Priestly ministry withinclerical religious life initially issue isnot new, being present during mostof the history of organized The charism. distinctive their to according live to seek which institutes of theirdiocese,andforclericalreligiousas chiefpastor esan bishops fers from thatofreligious order priestsisofsomeconcernforbothdioc 3 2 1 S A collection ofessayseditedbyP. K. These threeareashaveonlysincethecouncil been consideredinRoman A moredetailed treatment of thistopicisbyJohn W. ummary – in The question of how diocesan presbyteral ministry dif ministry presbyteral diocesan how of question The A Concert of Charisms , New York, PaulistPress,1997,washelpfulincompos H , p.9-24; another is byB. ennessy San Antonio, Texas,US San Antonio, , Aor ConcertofCharisms: Joseph T. LaBelle, [email protected] O’M alley , “Theological Constitu , One Priest D aley , - - - - - omi The - - - tère paroissial, il vaut la peine d’examiner quelques principes émergeant sieurs diocèses aux prêtres Missionnaires Oblats de servir dans le minis de lademandepastoraleprésenteetprobablement future faite enplu court le risque de devenir indistinct du ministère diocésain. Compte tenu visés par l’institut particulier en question, mais dans le monde présent il de la vie religieuse cléricale s’est développé d’abord au service des buts de ministèreorganisée.sein sacerdotalLe consacrée au vie la l’ensemble l’histoirede travers à présente été a puisqu’elle nouvelle, pas n’est gieux qui cherchent à vivre selon leur charisme distinctif. Cette question reli cléricaux instituts les pour et diocèse leur de chef en pasteurs que ordre religieux est de quelque intérêt pour les évêques diocésains en tant d’un prêtres des celle de diffère diocésain presbytéralministère le dont velle vision dansunenouvelle ecclésiologie what degree theyare present inOblateministerialcommitments. tions andRules compromisos yministeriosoblatos. g qué comprobaren y presbiteral oblato, rio del Vaticano IIydenuestrasConstituciones y Reglassobre elministe surgen que principios algunos considerar pena la merece parroquial, ministerio el en servir para sacerdotes oblatos misioneros de diócesis diocesano. Dadas las presentes y posibles futuras demandasen muchas lar pero hoy en día corre el riesgo de no poder distinguirse del ministerio se desarrolló inicialmente al servicio de los fines del instituto en particu la vida consagrada. El ministerio sacerdotal en la vida religiosa clerical de historia la de parte presentemayor estado la ha durante pues nuevo, es no tema El carisma. su con acorde más vida una de búsqueda su en clericales religiosos institutos los para como diócesis su de pastoral la de ciertaimportancia tanto para obisposdiocesanosresponsables de presbiteral diocesanodeldelossacerdotes deunaorden religiosa es en unanueva eclesiología – dans lesengagementsduministère oblat. presbytéral oblat, et de se demander dans quelle mesure ils apparaissent de Vatican II et de nos S R umario ésumé – �������������������������������������������������������� – – Ser misionero oblato sacerdote hoy: una nueva visión nueva una hoy: sacerdote oblato misionero Ser – tre un prêtre missionnaire oblat aujourd’hui oblat missionnaire prêtre un Être as to Oblate presbyteral ministry, and reflect upon to upon reflect and ministry, presbyteral Oblate to as Constitutions et Règles, La cuestión de cómo difiere el ministerio el difiere cómo de cuestión La rado están presentes en los presentesen están rado – La question de la façon la de question La concernant le ministère : une nou une : ------

Oblatio l 229 l Vita et Missio

S do abiertoasusalegríasy ción con ellos, a creer en ellos, y a confirmarles en su vocación y estan él tambiénlecercaladebilidad,”comodicecartaalosHebreos. a porque extraviados, y ignorantes los con indulgente ser de capaz Dios, mentos,pro celebrarrelación misa,una la predicar, establecer de trato gente, lacomunidad,enrelación deamor. considero no como un ser Me “para” los “servicio”; demás sino de “con” los clave demás, en con la que más “relación” de clave en vivo lo Yto. incoherente. tencial”, contodasuvida,igualqueCristo(Cf. estilo del sacerdocio levítico hebreo, como realizar el sacerdocio “exis pueblo deDios. ternidad. alimentarla. y servir a venido no aserservido,llamadocrearlaComunidad,animarla, cuidarla, ha que ellas, por vida su ofrece que una, a una jas reconciliación. y perdón hecho la Jesús, de como Ministro Dios, y de amor de Alianza Jesús, consuestilo de vida,suanuncio, y sudenuncia. Es serProfeta Más que involucrarme en hacer cosas, como administrar los sacra los administrar como cosas, hacer en involucrarme que Más Evidentemente yo no vivo ese ideal. Soy un hombre frágil y pecador, El Sacerdote cristiano, para mí, no estanto un hombre del culto, al No esunpodersinoservicio,nounadignidad sinounafra Como Jesús,elSacerdote es elbuenPastorqueconoce a susove Pero sobretodo,paramí,esserun llamadohombre, Un a amar a la gente,rela una en involucrarse a pecador respondería: antes de nada, ser un hombre como los demás, débil y i alguienmepregunta,¿Quécosaesparatisersacerdote?,yole o es un ser separado (casta clerical) sino un miembro del miembro un sino clerical) (casta separado ser un es No o obstante trato de vivir mi sacerdocio como lo vivió Cris vivió lo como sacerdocio mi vivir de trato obstante No , “escogido entre los hombres para que los represente ante “escogidoentreloshombresparaquerepresenteante YO YMISACERDOCIO

O sufrimientos.. tilio L argo ,

omi “alter Christus”: comolofue Carta alosHebreos ). ------

Oblatio l 231 l Vita et Missio Oblatio l 232 l Vita et Missio suburbio yfinalmenteenlacárcelcomoCapellán,dondesigotodavía. de Parroquia una en marginados con trabajé obrero, sacerdote hice me ro buenSamaritanodelcamino. me al Sacerdocio de Cristo que se entregó a los demás y fue el verdade o superioridad sino comounaentrega a laComunidad. Quiero parecer la gentealmismonivel. seguro… para elegir construir la Iglesia-comunidad y ser compañero de siento me que el en pero gusta, me no que clerical sistema un dejar de sús nollevaba distintivos clericales ni los primerossacerdotes. Trato Je aparte. clergyman)casta (como hacen clericales nos distintivos que Vivocultual. des-clericalizado. la en que existencial unas conotras,fomentandolasrelacionesentreellosparaqueseamen. funda conmigente, mi comunidad cristiana, conectando a las personas proyecta hacia “la frontera y la periferia”, yendo más allá de la pastoral envió aevangelizarlospobres”. “me oblato: escudo nuestro de frase la recogía sacerdotal ordenación más pobres y abandonados”. La estampa que imprimí para el día de mi Alianza deamorconlacomunidadcristiana. principalmente para realizar tareas, funciones, o servicios, sino para ser Me ha ayudado a descubrir que yo nohesidollamado al sacerdocio sión dialogal con mi gente, tan fundamental en el ministerio sacerdotal. cerdocio cultual,yaasumirunSacerdociomásexistencial. más paraseguirlehasidomigranobsesión. su Reino”. Cristo ha sido mi gran amigo y confidente. Conocerle más y y Cristo por pasión “la señaladas: opciones dos las alimentando estado Hoy noseríaloquesoysinestasdosopciones. vimiento deEncuentroMatrimonial,enelquesigodesdehace28años. Mi ser oblato me da un estilo más misionero a mi sacerdocio, me sacerdocio, mi a misionero más estilo un da me oblato ser Mi los hacia inclinación “irresistible una dado ha me oblato ser Mi “Encuentro Matrimonial”, concretamente, me ha dado una dimen Ellos, lospobresymatrimonios, me han ayudadoasuperarelSa ha que primordial pasión una mí en existe todo, de raíz la en Pero, Dos opciones,dospasionesquehanmarcado y alentado mi vida. Y enclavede“opciónporelmundo los matrimonios”,enelMo ello Para pobres”. los por “opción de clave en vivo y vivido he Lo Trato de utilizar mis “poderes sacerdotales” no como una dignidad dimensión la en más sacerdocio mi vivir de trato antes, dije Como o me gustan los gustan me No ------ministerio como Capellán de prisiones durante 11 años. Y recordando Yaños. 11 durante prisiones de Capellán como ministerio he hechodesamaritano ante elheridodelcamino. En especial en mi momentos existencialessacerdotalesalolargo demivida. ravilloso. Peroestohaquedadodiluidoysuperadoporotrosmuchos tal comoelmásbello. sorbente, quemeimpedíairalas99ovejasperdidas. ab y asfixiante veces a Parroquial, estructura la de fuera siempre casi sacerdotal entreellos:mundoobrero,barriosmarginados, cárceles… ministerio mi ejerciendo estado he vida mi de parte mayor la qué por de mantenimiento(Cfr. C5). mente realizadocomosacerdote. plena siento me pobres, los a Dios de perdón el trasmito que siempre sacerdote. veras Y que de descarriado. confieso sentí suyo me hijo Allí abundantes deélymías. lágrimas entre mismo, consigo y Dios con reconciliarse a ayudé quien a arrepentido y angustiado preso Un él. con amistosa y cercana lación re una de fruto como Jaén, de cárcel la en preso un a Dios de perdón un momento o hechoconcreto, diré que fueel día en quetransmití el Allí palpé la presencia de unDiosqueamaba a aquel preso, como cuando sido han sacerdotal vida mi de bellos más momentos Los Recuerdo queeldíademiprimeraEucaristía fue unmomento ma He tenidomuchosmomentosmaravillososalolargo demivida. Es difícil concretaryseleccionar unmomentodemividasacerdo La marca misionera oblata de mi sacerdocio me ha llevado a estar El Carisma oblato de ser “Misioneros de los pobres” es la razón de [email protected] Otilio Largo, España omi - - - - -

Oblatio l 233 l Vita et Missio Oblatio l 234 l Vita et Missio S before culate. This detail is important becauseitmeansthatIwasanOblate professed myperpetual vows asaMissionaryOblate of MaryImma a yearandhalfearlier, surroundedbymanyofthosesamepeople,I flictions thisbrings. ordinary, quitemundane Catholic family with all the blessingsandaf familial schedule, but forsomereasonitnever caught on. We werean at varioustimes toencourage therosaryorotherdevotion intotheour with mytraditional Dutch Catholic grandmother as hismother, tried were neveranoverlydevotional bunch. Myfather,up had grown who ry. My family went to church each Sunday like clockwork, though we and myreligiousspiritualrelatively life,while active,wasordina school, high in by squeaked just I Academically material. priesthood now happilytread heard a voice, saw a vision,orhadadream that led me to the path I understand, andhopefullylive,mypriesthood. I way the influence and priest a as identity my me give that maculate church. That said it is my vows as a Missionary Oblate of MaryIm even nowmuchofmylifeistakenupwiththesacramental life ofthe most otherRomanCatholic priests. I’veservedasaparishpriest, and My road to life as an Oblate priest was quite unspectacular. I never On thesurfacemylife as apriest is similar to that of manyifnot Iwasapriest. the memories of that day. It’s significant to note though that about It wasapowerfulmoment and 12yearslater I amstill blessed by urrounded by friends, family and Oblates, I wasordained in 1999. . In fact,Iwasn’t whatmightbeconsideredobvious C onversation AN K OBLATE en

T horson

and PRIEST Q , omi uestion - - - -

Oblatio l 235 l Vita et Missio Oblatio l 236 l Vita et Missio as significant in that it communicated my parent’s comfort with one of one parent’s with my comfort communicated it that in significant as itself thisconversationwasnotaturningpointforme,butIseeitnow the idea emerged fromthewiseheartsofmyparentsthemselves. In Joe whowasthe Abbott ataCistercianorperhaps Monastery in theUS, and friend to my siblings and I,orperhapsit came from ourgreat uncle Aunt Lucy, who is a member of the Sister’s of Sion (NDS) and a mentor idea; perhaps it came from our parish priest or, perhaps it came from my life choice,religiousorpriesthood.I’mnotsurewheretheygotthe a possible as Catholicsapproachingadulthoodwehadtoconsider mation, our parentssatusdownforaconversation. They toldusthat priest. cond, when Iwasseventeen, was a simple question put to me by a when I was about twelve, was a conversation with my parents; the se first, The accessible. priesthood of idea the made they that in journey entered as a pre novice in 1991 until today, Ihave lived with other Obla up doingIwantedtodoitincommunity. parish would not bethe focus ofmy ministry, andwhatever I wouldend ars later, whenIwasagain discerning priesthood, I knewtwothings; away having discovered among other things, community life. Three ye priesthood, and while I would leave the seminary a year later, I came I wouldenter the seminary in Saskatoonasacandidate for the diocesan moment the possibility of priesthoodgrewwithinme. Three years later brief as it was, that conversation waslike water to aseed,andfrom that that moment I don’t think I’d ever considered it a realistic choice. As so Isaidyes.HerespondedthathethoughtI’dmakegoodone.Before young Catholic men, I I hadevergivenanythoughttothe idea of being a priest.Like most the director was a priest, and walking along one evening, he asked if de twelveyearwhereIwasworkingatawildernesscamp. At thetime their childrenchoosingtofollowthepathIhavefollowed. Oblate community life hasshapedmypriesthood.Fromthetime I The second experience occurred duringthe summer before my gra Confir our approached brothers and sister my of each and I, As my in significant as count I that experiences early two are There G had rounded imagined it onanynumberofoccasions,

in C ommunity - - - - - This time together remindsmethatIamcommitted to somethingmuch prayer.in joined Oblates simply are we and away lay,fall or ordained more thananyother,of age,authority, whenthedistinctionsamongus part ofourhistoryfromthetime of the Founder. Forme,it’s thistime munal meditative prayer beforetheBlessedSacrament and it’s been have a tradition wecall to prayingtheLiturgy oftheHoursandourpersonalprayer, Oblates stuff ofeverydaylife. attempt to live it well, community life grounds my priesthood in the whom Iminister. Though it takes time, and thoughIoften fail in my my prayerandpreaching and howIrelate to thepeople with andto lived out in the everyday tasks wedoasa community. All of this affects cooking mealstocleaning toilets, thissupportandencouragement is one another as weattempt to live the vows each of ushave made. From tes. Community has been that place where we supportand encourage lay membersasteammembers, andthesewomenmenbring their guitar. Boththe youth andmission-preaching ministries have full time the Founder, and Br Louisisanartist,withboththecamera and the Fr Alfred isconsideredoneofourexperts onthelife and historyof throughout thecountryforhisenergy andinnovation in youthministry. known is Mike Fr minutes. five of space the in choir church a into gers worked withtheInuit in the Arctic, can transform 200 riotousteena stry, andtwoworkaspartofamission-preachingband.BrDanwho has ham, England. Birming in project mission four-year a of part was and Saskatoon, in of priesthoodI’veservedinparishministryandhigh school chaplaincy work with men (and women) discerning God’s call. In my twelve years this ministry I lead retreats and preach parish missions, and of course Lacombe. lived inOttawaservingasvocationdirectorformyOMIIn ministries andplacesinwhichI’veserved.Forthelastthreeyears bigger thanmyself,andthatIamneveraloneinit. I currently live with four otherOblates. Two workin youth mini Part ofwhathasmade me thepriestIamtodayisvariety of A goodpart of ourlife together is taken up in prayer. Inaddition A B ig Oraison W orld . This is the Oblate practice of com … AB ig C hurch - - - -

Oblatio l 237 l Vita et Missio Oblatio l 238 l Vita et Missio to spend some time with a parishioner who workedas a nurse. In spea an Oblate parish inSaskatoon. The Oblate pastor wiselyencouraged me heard. voices whose experience and wisdom are necessary for theSpirit to be voice atthetable, albeit with aparticular role, butthatthereareother the otherthatobedience asks hashelped meremember that Iambutone regardless ofourmaturity or lackthereof. The practice of listeningto given atremendous amountofauthority on thedayofourordination be terribly important. Though not true as it once was, wepriests are still counter Iamusuallybetteroff ifIlistenbeforespeak. vow cancurbthis tendency and reminds me that in almost every en best forme,otherOblates,andeventhechurch!IfIletit, what’s know I that feeling the with struggle I difficult. tremendously community, and of course to my own heart. Most of the time I find this must I means this all God. Above and superiors) religious my with way particular a (in Oblates the me, – people three stand thisvowisasacommitment toanongoingconversation between rism weshare. and my ministry simply by virtue of the vows we’ve made and the cha time to consider it: all the people who walkwithme in mypriesthood to the larger mission ofthe Church. It is quite a thing when I take the together forms the corporate mission of the Oblates - our contribution the world. Their ministry is mine and my ministry is theirs,and all of it brothers and priests ministering in more than seventy countries around priest Iam. and lesserdegreesall of them touch and inform my life making me the own giftsandexperience to bearonourcommunity life. To greater one ofthe most valuable was this: she saidthat people who areverysick to peoplewhoweresickor dying.Ilearned many thingsfrom her, but king withherIquicklydiscovered howlittle I knewaboutbeing present After I was ordained my first obedience was as associate pastor at pastor associate as was obedience first my ordained was I After As apriest,partofwhoseministry is leadership, I’ve foundthisto Like allOblates I’vetakenthevowofobedience. One wayIunder As anOblate I feel a genuine connection to the work ofthe4500 C alled

to L isten listen : toGod,the - - - - my parents installing their wireless internet. As he worked he visited whom Ihad not seen since the end of high school, was at the home of priest isfirstaboutlisteningtoothersmoreoftenthannot. such experiences bring. The vowofobedience teaches me that being a sick children. As childless celibates we can miss outonthe wisdom that ways. I think this is something most parents learn from caring for their so thisiswhatIlearned to doandithasaffected my priesthoodinmany are sickanddyingtheyneedtoknowthey’renotalone”, she said. And der orarm,tospeaksoftlythem,praywiththem.“Whenpeople of sucha patient, to place my hand on their forehead, or ontheir shoul reserved, Iwashesitant. But sheencouraged me uponentering the room or dyingalmostalwayshaveaneed for human touch. Beingsomewhat thood, and deeply grateful that I walk that path as a Missionary Oblate. day Iconsidermyselfblessedthatlife’s pathbrought metothepries really didn’t seeit coming either. Twelve years onfrom my ordination “Wow, Ididn’t seethat one coming.” And the fact is that at the time I of amissionaryorderbrothersandpriests.Hisresponsetothiswas, She toldhimthatIhadbecomeaRomanCatholic priest, andamember with my mother. At some point he asked her what I had ended up doing. eety mme o m hg sho gautn cas (1984) class graduating school high my of member a Recently ‘D idn ’ t S ee T hat O ne C oming [email protected] ’ Lacombe Province Ken Thorson, omi - -

Oblatio l 239 l Vita et Missio Oblatio l 240 l Vita et Missio J copale tardive. J’ai eu le temps d’accumuler trente-trois années de mi rapport à d’autres évêques de mon pays je suis plutôt une vocation épis enfin leconseilépiscopallatino-américain. continuité du sacerdoce ministériel dans l’Église. Par l’imposition des au service du sacerdoce lui-même. L’évêque est, eneffet, garant de la participation. Ainsi jelevisetm’explique. réalité. On éprouvelefait d’un courant qui établit la communion et la On auneimpressiond’intégration. Plus qu’uneimpressionc’estune ment, dérivantdelafonction, auplan ecclésial c’est plutôtlecontraire. révérencieusement uneautreplace. m’assignait qui quelqu’un par repérer vite faisais me je foule, confondre la avec me bien voulais je que tandis assemblées, certaines Dans en effet, n’osèrentpluslefaire etcommencèrent à medonnerdu‘vous’. approcher (Ex 34, 23). Plusieurs de ceux-là qui me tutoyaient jusque là, pas n’osèrent d’Israël enfants les et qu’Aaron et montagne la de cendu abord, uncertainisolement.sentipeucommeJe mesuisMoïsedes épiscopal. ministère au l’appel accepté et reçu j’ai que découlent en qui fonctions des l’exercice par buriné et chargesdifférentes ces à rompu déjà C’est vocationnel et deformation,chargé deprovinceetmissionadextra. d’éveil paroisse, de chargé j’étais lesquelles durant presbytéral nistère La plénitude du sacerdoce dont est investi l’évêque est un don Si auplansocial, l’épiscopat peut produire unesensationd’isole prime de ressentir, de m’empêcher pu n’ai je évêque, Devenu J’ai été ordonné évêque le 14 octobre 2001 à l’âge de 58 ans. Par Oblats deMarieImmaculée, la conférence épiscopale d’Haïti et universelle, mon diocèse, la congrégation des Missionnaires e situerai l’évêque que je suis devenu dans divers cadres ÉPISCOPAT ETSACERDOCE P ierre -A ntoine P aulo , omi : l’Église - - - -

Oblatio l 241 l Vita et Missio Oblatio l 242 l Vita et Missio Port-de-Paix. Le diocèse de Port-de-Paix, fondé en 1861, à la suite l’engagement baptismalparlesseptdonsdel’EspritSaint. dans fortifiés et charité, la et l’espérance foi, la théologales, vertus des la confirmation, il lui procure des fidèles laïcs raffermis dans la pratique à l’Église ses ministres ordonnés, et de l’autre côté, par le sacrement de doce commun. D’un côté, par le sacrement de l’ordre, l’évêque donne l’épiscopat est au service tant du sacerdoce ministériel que du sacer conséquent Par confirmation. la de sacrement le travers à surtout rôle il estlegarant de sacroissance et desamaturation. Il remplit ce dernier l’évêque est le garant de sa continuité, eu égard au sacerdoce commun ministre ordonné de l’Église. Si par rapport au sacerdoce ministériel peuvent participer de l’unique sacerdoceduChristetsevoirconstitués copes, presbytresetdiacres.Ildevientlemédiateur par lequel d’autres l’intendant, confère lesacerdoceauxministresdestroisordres :épis mains et la prière consécratoire, l’évêque, de laplénitude dontil est en histoire et en sitesattractifs. Par contre il est pauvre en infrastruc à larépubliqued’Haïtiaujourd’hui. conduire àlacolonisation de lapartie occidentale de l’île correspondant sur lagrandeterreàpartirde1625lepremier établissement quidevait que les pirates français adonnés à la flibuste et à la chasse, ont constitué diocèse, ce Tortue,la à de adjacente l’île depuis C’est 1492. décembre tiques quel’explorateur gênois dressa lapremière croix surl’île le 12 autre port encoredudiocèse connu sousle nom delaBaie-des-Mous Christophe Colombaccosta la nuitdu 5décembre 1492, etc’estdansun liques. C’estàunportdecediocèse,celui du Môle-Saint-Nicolas, que environ 850.000habitantsdont60%approximativement sontcatho je suissemeuraujourd’huietleurensaisgré. vaillants défricheurs pastorauxetspirituels. Ils ontpréparéle terrain où premierévêque suis le non montfortaindudiocèse.Lesmissionnairesmontfortainsfurentde Je leurcongrégation. à début tout au confiée étaient tous montfortains, car la charge pastorale de ce diocèse fut premier évêque diocésainson résidentiel. Les quatrepremiersévêques des plusanciens diocèses du pays.Maiscen’estqu’en1928qu’ileut du concordat entre le Saint-Siège et le gouvernement haïtien, est l’un Comme on peut l’imaginer, le diocèse de Port-de-Paix est riche Le diocèse est coextensif au département du Nord-Ouest. Il compte Je suis intendant de la plénitude du sacerdoce comme évêque de - - - - - ressentir de la commisération pour les ignorants et les égarés … égarés les et ignorants les pour commisération la de ressentir peut Il péchés. les pour sacrifices et dons d’offrir afin Dieu, avec tions hommes, établi pourintervenir en faveur des hommesdansleursrela et pontife conformément à l’image du grand prêtre « pris d’entre les la connotation pompeuse qu’il implique souvent. L’évêque estprêtre « pontife» convientfortbienausacerdoceépiscopaletn’évoquepas mot le sens, ce dans Compris marre. la dans pavé le jette échéant, cas cope sir laréalité. Je comprendsquel’évêque n’est passeulement « épis à piedlesquartierspériphériques dePort-de-Paixpourmieuxensai parcourir J’aime conjoncture. sa de conscience prendre bien font me avoisinantes. qui, périodiquement, vont chercher fortune enFlorideetdanslesîles chômage en afait le point de départ des bateaux d’émigrés clandestins tures pouvantfavoriserletourisme.Letauxélevé de sous-emploiet l’amour votre mission ira bien ». J’assurequecesmotsn’étaient pas « Père, tout ce dont les gens ont besoin de vous, c’est l’amour. Avec cule, lâcha le volant d’une main qu’il posa sur soncœur et me dit équipe de missionnaires oblats. Àunmoment donné ilralentit le véhi première la à confié était qui territoire du routiers axes grands les ter Le enColombie. arpen fit me temps-là, ce en chauffeurCarthagène, de l’archevêque de extra ad demission chargé J’étais significatif. très de sonprochain. traduisant à traversl’amour de Dieu, l’amour de sonconfrère et l’amour sa fonction,cedoitêtre la charité. La charité sous toutessesformesse propulseur delamissiond’unOblat,oùqu’ilsetrouve etquellequesoit âmes des salut le pour zèle le hors, « garant delacroissanceetmaturationdusacerdocecommun. dire comme garant delacontinuitédusacerdoceministériel et comme ministère épiscopal dans ledoublechampdesonsacerdoce, c’est-à- reconnu et certifié par l’Église. Ce charisme a beaucoup imprégné mon 5,1-2). Pratiquez bien parmi vous la charité, la charité, la charité et, au de au et, charité la charité, la charité, la vous parmi bien Pratiquez Les fréquentes visites pastorales que j’effectue à travers le diocèse À ce propos je me rappelle un petit fait apparemment banal mais banal apparemment fait petit un rappelle me je propos ce À toujours m’interpelle Eugène Saint de spirituel testament Le Je suisunévêque oblat, donc communiant à un charisme propre » (superviseur), mais il est aussi est il mais (superviseur), » ». Je comprends par là que le foyer le que là par comprends Je ». « pontife », il fait le pont et, le et, pont le fait il », » ( » He ------: :

Oblatio l 243 l Vita et Missio Oblatio l 244 l Vita et Missio croissance etdelamaturationdusacerdocecommun. comme garantdelacontinuité dusacerdoceministériel que garantdela tant épiscopal ministère mon de l’exercice dans lancé suis me je que et decordialitécettepoussée danslesparolesetgestes.C’estsous de telle façon que je puisse, tout en étant vrai, être empreint d’amabilité est toutàlafoiséprisdevéritéetincliné vers l’amouretlatendresse, être marqué au coindel’amour et delatendresse.Être un pasteurqui m’accompagnaient, que monépiscopat, tout en ciblant la vérité, devrait cette retraite, aidé par laprièredesdeuxsœurset du frèreMyriamqui 3,15 Port-de-Paix. J’aichoisipourmadeviseépiscopale les parolesde1 Tm retraite ma d’ordination épiscopale dans lacommunauté de laFamille Myriam de fis Je Port-de-Paix. de diocèse au évêque après, ans sept tombés dansl’oreilled’unsourd. italiens de passageàPort-de-Paix.Quelquetempsaprèsilsm’ont dé le reboisementetlaprotection delacouverturevégétale. et permetderemplirlesac àpainfamilial, mais exigeimpérieusement quons enpassantque la culture ducafé non seulement crée de l’emploi coopérative exporte maintenant son cafédirectement en Italie. Remar faction Pascucci en Italie dans le cadre du commerce équitable. Cette région en coopérative. Je les ai mis en contact avec la maison de torré démarches en ce sens aété de regrouper les planteurs de café de la premières mes de Une portée. ma à est qui ce tout faire à m’évertue je facile à comprendre n’est pas toujours aussi facile à exécuter. Là-dessus qu’il est évêque, est aussi unpromoteur social. Cette fonction, sielle est les pluspauvresdupays.Unévêque ici, en plusd’être évêque, ouparce la superficie du département du formé à la spiritualité mazenodienne. Le diocèse de Port-de-Paix couvre pauvres », ontuneplace de choixaucœurtoutmissionnaireoblat forcement dupresbytérium,lerecrutementsacerdotal. prêtres, laproximité et lafacile accessibilité, et àorganiser, pourleren du diocèse.Cequimeporteàdévelopper, dansmesrelations avec les devenu évêque, et me guida, dèsle départ, dans l’approche du clergé Un jour j’ai accordé une interview dans mon bureau à des experts des à bureau mon dans interview une accordé j’ai jour Un Les couches sociales défavorisées, communément appelées « les utile, très fut me Oblats les chez Provincial comme service Mon envoyé, fus je Carthagène, de l’archidiocèse dans Missionnaire : « Ecclesia Dei columna veritatis Nord-Ouest qui est un des départements ». Mais j’ai compris au cours de - - - - que formelatotalité des évêquesdumonde.Unecollégialité qui s’ac victimes dutremblementdeterre12janvier2010. autres secteurs tels que les handicapés, les analphabètes et les étudiants risées nes’arrête pas auxplanteurs de café mais touche aussi plusieurs la sensationd’êtreprisdansleboncollimateur. évêque oblat, être perçu comme le Monseigneur despaysans,çaproduit vato des campagnes ».CommedisentlesItaliens:«Senonèverobentro lu, qu’un dictionnaire avait donné aux Oblats la définition de pas l’aie ne je que bien dire, entendu J’ai paysans). des Monseigneur auteurs et porte comme sous-titre aux accordée j’avais que l’interview de contenu le reproduit livre ce qui s’intitule dicacé l’exemplaire d’un livrequ’ilsvenaient de publier surHaïtiet commissions qui s’articulent autour de la Bible, de la doctrine de la foi commissions quis’articulent autourdelaBible,doctrinefoi la collégialité à divers égards, particulièrement grâce àlacoordinationdes l’ordre et la juridiction – par rapport à la primauté de l’évêque de Rome. du diacre et du prêtre, mais il est conditionné en son double pouvoir – sacerdoce épiscopal est générateur par rapport au sacerdoce du baptisé, appliquée au sacerdoce épiscopal, acquiert deux caractéristiques épiscopale. La notiondecollégialité qu’implique le sacerdocechrétien, légialité diaconale, de la collégialité presbytérale et delacollégialité devoirs. Ainsi peut-on parlerdelacollégialité baptismale, delacol obéissent aux mêmes lois et possèdent lesmêmes droits et les mêmes Il regroupe, en effet, tous ceux et toutes celles qui, incorporés à l’Église, les ÉglisesparticulièresquisontenHaïti. donc pas à l’Église particulière de Port-de-Paix mais embrasse toutes la conférence épiscopale d’Haïti. Ma sollicitude pastorale neselimite de membre suis je évêque Étant conférences. de regroupements des ou minée champ plusrestreintquiestceluid’uneunitégéographique biendéter mauté del’évêque deRome.Lacollégialitéun épiscopale s’exercesur tualise àtravers unconcile et unsynodegénéral,étantsauvelapri Membre de la conférence épiscopale d’Haïti, je fais l’expérience de de l’expérience fais je d’Haïti, épiscopale conférence la de Membre collégial. toujours est soi, en chrétien, sacerdoce le que Rappelons Étant évêque on devient membre du collège épiscopal universel défavo plus les sociales couches des auprès L’actionmène je que » (si ce n’est pas vrai, c’est bien trouvé). Par conséquent, pour un pour conséquent, Par trouvé). bien c’est vrai, pas n’est ce (si » : un pays ou une région. C’est le cas des conférences épiscopales L’innocenzaviolata (L’innocencede chapitre Un violée). : « Il Monsignore dei contadini « Jésuites » (Le : le ------

Oblatio l 245 l Vita et Missio Oblatio l 246 l Vita et Missio le 9 mars 1983, le Pape Jean-Paul II a développé le concept théologique sant auCELAM,lorsdesonassembléeplénièretenueàPort-au-Prince s’adres En maturation. sa de et croissance sa de garant le l’évêque chez lons signalerunpointparticulierrelatifausacerdocebaptismaltrouvant Le CELAM,deparsanature,estuninstrumentcollégialité.Nousvou et decollaborationauservicedesconférencesépiscopaleslarégion. Caraïbe (CELAM). Il s’agit d’un organisme de communion, de réflexion Cette possessioncommunefavorisel’exercicedelacollégialité. l’unique grand séminaire et l’unique université catholique du pays. que laconférenceépiscopale d’Haïtipossèdeetgèrecollégialement émanant ducomiténationalenlienétroitaveclaconférenceépiscopale. Chaque diocèsepossède son comité de la missionquireçoitlesdirectives dans la mission continentale lancée depuis Aparecida (Brésil) en mai 2007. et delamission.L’Église d’Haïti,parexemple,s’esttotalementengagée évangélisation denospeuples ». pastorale sur leContinent et nouveau point de départ pour la nouvelle chemin du missionnaire est source de renouvellement de notre message final adressé au Peuple de Dieu le dans conférence cette de portée la défini clairement ont à Aparecida de maturation du sacerdoce commun. Les évêquesduCELAMréunis qualité dans l’accomplissement deleurrôlegarantscroissanceet la nouvelle évangélisation constitue pour lesévêques un instrument de que dire peut On 2012). octobre (7-28 Évêques évangélisation nouvelle la pour des synode du et 2010) septembre (21 nou évangélisation la velle de promotion la pour pontifical Conseil du s’agit Il verselle. de BenoîtXVI,d’unnouveaudicastère et d’unsynodedel’Église uni pontificat le sous l’origine, à sera l’Église, toute de l’adresse à lui par d’abord à l’intention de l’Amérique latine et des Caraïbes, puisdirigée 1990 etdesexhortationsapostoliquespostsynodalesentre19952003. par l’intermédiairedel’encyclique sans mais aucune explicitation.PlustardJean-Paull’étendraàl’Égliseuniverselle 1979, juin 9 le Pologne en Mogila à Pape le par utilisée été déjà L’expressionavait direction. cette en aller à Caraïbes aux et latine de lanouvelleévangélisationetaexhortél’Églisequiesten Amérique Cette nouvelle expression, élaborée par lePapeJean-PaulIItout Je suis enfin un évêque du Conseil épiscopal latino-américain et de la Au niveaudusacerdoce baptismal etpresbytéral, il estàsouligner : « Nous constatons combien le du 7 décembre du7décembre - - - - port àsafonctionsacerdotale. il estpétrid’unethosspiritueletpastoralquifourniraunprécieuxap proximité et d’insertion. Si l’évêque est membre d’un institut religieux, à l’évêque,s’ilestbien compris, donneàsonsacerdoce son caractère de diverses structures où règnelacollégialité. Le titre de « pontife dans gouvernement de et d’enseignement sanctification, de fonction sa le caractère collégial inhérent au sacerdoce chrétien, l’évêque exerce sance et la maturation, s’il s’agit du sacerdoce commun. Étant donné en garantit la continuité, s’il s’agit du sacerdoce ministériel accordée àl’évêquefaitdeluiunserviteurcemêmesacerdoce.Il rale » (n°365-372). une d’Aparecida, final document le selon exige, Rappelons pourconclurequelaplénitudedusacerdocequiest La miseàexécution delaconsignenouvelleévangélisation Évêque dePort-de-Paix,Haïti + Pierre-Antoine Paulo, [email protected] « conversion pasto conversion ; la crois » donné omi - - -

Oblatio l 247 l Vita et Missio

T in Christ, and with our Oblate charism, open to the needs of the com called to improve the quality of ourformation. It mustbedeeply rooted are formation. We ongoing and first regarding mission and life our of and themostabandoned. The 1824GeneralChapter, however, decided to betotally dedicated to the preaching of the Good Newstothe poor end of the Congregation, because the Founder wanted the missionaries ties.” responsibili long-unrecognized their to back brought be might astray be ample reason tobelieve that inashortwhilepeoplewhohadgone all the resources at their command to convert others – thenthere would would labourwith conscious oftheneedtoreformthemselves,who terests, solidlygroundedinvirtue–aword,apostolic mendeeply in own their to given not priests salvation, men’s for zeal with afire formed, be could priests if that “convinced were Oblates first the that which willbedealtwithinthisshortarticle. seminaries andinongoingformation? Those aresomeofthequestions do weneedasformators? Where dowestandtodaywithourministryin first and ongoing, is needed in the Congregation? What kind of persons to improve the quality of ourformation? What kind of formation, both munity and themission.” OBLATE MINISTRYINSEMINARIESANDONGOING In thePrefacetoConstitutionsandRules,Founder wrote 2 And still, the 1818Rule excluded the runningofseminaries asan Call to Conversion document, final the formation, about Speaking “Conversion”. he 35 O blate th OblateGeneralChapterof2010hadasitsoverall theme

ministry 1 What kindofconversiondo weneed in order D , begins as follows: “Jesus Christ is the centre

FORMATION aniel in

seminarie C orijn , : omi a

historical

note - - -

Oblatio l 249 l Vita et Missio Oblatio l 250 l Vita et Missio Oblates ministering within major seminaries, and that some Oblates in Oblates some that and seminaries, major within ministering Oblates still directing. It must be stated, however, that there are also individual moment intime areprobablytheonly“seminaries” that theOblatesare within the Congregation, in the Oblate formation houses, which at this oun) and Faa (Tahiti). Of course, the formation of priests also happened (Camer Maroua Lanka), (Sri Kandy (Lesotho), Roma (Canada), tawa in Quimper (though only for one year), in Romains, Fréjus, Ajaccio, Ot ones the as such seminaries major other of direction the accepted also they Eventually, Marseilles. in seminary major the of directors the be the Congregation. Leo XII mentions the direction ofseminaries as asecondary aim of However, in the papal Brief approving the Rule on March 21, 1826, not explicitly mention thedirection of seminaries as anOblatework. seen as a necessity, but even the 1825-1826 edition of the Rule did tical houses. From the beginning of our Institute, clergy reform was that it wasnolongerforbiddentotake on thedirection of ecclesias receive theiracademictraining atUniversities,CatholicFaculties,Philo the word“scholasticate”might stillbeused,inmostinstances,scholastics priestly lifehavealmostdisappeared intheOblateCongregation.Evenif of formation where scholastics are trained in all aspectsof religious and as it happens in a classic scholasticate. Today scholasticates or houses cates that mission establishedatthenovitiate.” furthering growth and building upon the foundation for Oblate life and “Post-novitiate formation is forallnewly-professedOblatesatime of mation programs, manyfeatures are thesameforpriestsandBrothers.” growth ofboth,Oblate priests andBrothers. In regard to concrete for “It is formation in one andthe same charism. This will allow a common for all members ofthe Congregation, be they Brothers orfuture priests: minology expresses the awareness that formation is fundamentally one called a“post-novitiate house offormation”.Ontheonehand,thister various provincesaredirectingInstitutesofHigherEducation. O On theotherhand,term“post-novitiatehouseofformation” indi called a“scholasticate” What formerlywasisnowadaysmostly blate not all S cholastiate aspects of the formation are cared for within the house, aspectsoftheformationarecaredforwithinhouse, 3 in October1827,theOblatesaccepted so, to And /P ost - novitiate 5 H ouse

of F ormation ------4 aspects ofacademicformationaremet. houses offormationhavetheobligationtoseeitthattheseparticular ary outlook.”MembersoftheformationteaminOblatepost-novitiate tant thatscholasticsliveinanOblatecommunityanddevelopamission Constitution 66states:“Whereverthesestudiesarepursued,itisimpor “skills in finance, administration, animation, communication, and JPIC.” Chapter insistedon“formationforleadership”,whichneedstoinclude cial communicationsbeaddedtoexistingprograms. sured, and that courses on missiology, social justice and the means of so Oblate Formationaskthatthemissionaryorientationofstudiesbeas dimension of Oblate life. No wonder that the 2011 General Normsfor charism are no longer emphasized. One of those aspects is the missionary diocesan priestsorevenlaypeople,andthuscertainaspectsoftheOblate determined bytheOblatesandismostlygearedtowardformationof naries. This hasseriousimplications,asthestudyprogramisnolonger sophical and Theological Institutes,DiocesanorInter-diocesan Semi such as broken families, poor educational facilities, drugs oralcohol- religious commitment.”(R 65b) enable him to face with love, peace and joy the renunciation inherent in and asenseofdaring and creativity. Suchformation should, moreover, brothers and to those in authority. It should promote leadership qualities of himself,toassumeresponsibility, andtorelate in amature way tohis formation shouldleadthenewOblatetocomearealistic assessment Constitutions andRulesexpressthisinamoredetailed way: “Character formation is thusseenasthebasisof all priestly formation. The Oblate necessary foundation if it lacked a suitable human formation.” Human formation propriate here. intellectual and pastoral. Vobis Today, many candidates come from difficult social backgrounds, social difficult from come candidates Today,many “The whole workofpriestly formation would bedeprived ofits The 1992 ofJohnPaulII, , describespriestlyformationunderfouraspects:human,spiritual, D imension 8 A fewwordsoneach of theseaspectsisap

of P riestly F ormation 6 The 2010General Pastores Dabo 9 Human ------7

Oblatio l 251 l Vita et Missio Oblatio l 252 l Vita et Missio in us.” (C 2) How will this be done? Through the prayerful reading and and reading prayerful the Through done? be this will How 2) (C us.” in draws ustoknowhimmoredeeply, toidentifywithhim,lethimlive tremendous importanceforOblates.”Thedesiretoco-operatewithhim of Saviour, is crucified the Christ, Jesus with relationship the cultivating the Father through his Son Jesus Christ, in the Holy Spirit.” the studentsmaylearntoliveinintimateandunceasingunionwithGod 8 says:“Spiritualformation…shouldbeconductedinsuchawaythat text of theSecond Vatican Council’s decree Spiritual formation mature, responsiblefreedom. counseling and community living may help the person to come to a logical development and growthinaffective maturity. Bothindividual therefore, needstoincludeanaspectofhealingandeducation, psycho related violence, various sexual experiences. The human formation, tian traditions and the great world religions.” (R 66a) Modern society Modern 66a) (R religions.” world great the and traditions tian experiences other than their own, especially those of the other Chris values oftheirculture. They willcome toappreciate convictions and the and time their of trends major the on critically reflect to scholastics tion of the Church and the teaching of the Magisterium will enable the on Christ,theSaviour. “FirmrootsintheScriptures,livingtradi given theirlives totheLord.ForOblates, studiesshouldbecentered dealing herewiththeformationoffuturepriests, people whohave indeed very important, as one should always keep in mind that we are Intellectual formation direction, orinconferencesforthewholecommunity. tual matterstheymaygivetotheyoungOblatesinindividual spiritual and personalspiritualgrowth,furthermorethroughtheinputonspiri life prayer faithful a of example their through all of first priests, future formators haveaveryimportantroletoplayinthespiritualformationof conscience andtheexperienceofGod’s pardonandreconciliation.Oblate Hours, the of theEucharist,personalandcommunalprayingLiturgy ofthe meditation of the Word of God, the active participation in thecelebration Speaking aboutspiritualformation, In post-novitiate houses offormation, the intellectual training is Oraison or prolongedsilentmentalprayer, theexamination of Pastores DaboVobis Optatam Totius , which in No. , which in No. 10 Obviously Obviously quotes the quotes the - - - - the hope which only Jesus Christ can fully bring.” (C 5) Throughout these especially tothosepeoplewhoseconditioncriesoutforsalvationand “the poorwiththeirmanyfaces”.“Whereverwework,ourmissionis that preparethemforpreachingtheGoodNewstomostabandoned, actions. Candidatesforthepriesthoodhavetolearnknowledgeandskills Pastoral formation a schoolofmissionarytrainingforthestudents. themselves haveatruemissionaryoutlook,theirexamplemaybecome has tobereinforcedwithinthehousesofformation. If theformators sionary aspect,whichsometimes islacking in the academic institutions, ies aretherefore essential for priestsoftoday. And forOblates,themis beginning and the end of life. Solid philosophical and theological stud the to communication, and globalization to discoveries, technological and scientific to related problems and questions new about brought has and thattheycanbecalled upontohelpoutwhereverthereisaneed. try; that formators have plenty of time in ordertoperformother works, work isnotreally a true ministry, oratleast not atruefull-time minis In thatsense,theytoobecometrueformatorsoftheyoung Oblates. exercise theirministry, whonormallyhavetosupervisesuchprograms. for suchregency, itisthepastorsinplaceswherefuturepriests And thoughtheOblatehousesofformationmightprovide theprogram today ithasbecomeanabsoluterequirementfortruepastoral formation. Although sucharegencyperiodwasinthepastnotseen asanecessity, journey.”formation their during culture their of outside experience ral even moreexplicit:“Scholasticsshouldspendatleastoneyearofpasto or longer) months of supervised pastoral ministry.” (six period extended an include should formation novitiate The 2011 GeneralNormsforOblateFormation state:“Inaddition,post- pared, accompaniedandsupervisedbyexperts,evaluatedindepth. times, future priestsshouldhave pastoral experiences which are well pre years ofpost-novitiateformation,overtheweek-endsorduringholiday Among manyOblatestheconviction isstillpresentthatformation The basic mission of the Oblates is evangelization, by words and by F ormators

and F ormation 11 The 2010 General Chapter was H ouse 12 - - - - -

Oblatio l 253 l Vita et Missio Oblatio l 254 l Vita et Missio communicate hisowndeepestaspirationsinthisregard.” prayer, … a man of zeal, animated with a true missionary spirit, able to and approachable, … someonewhonourishesastronglifeoffaith and ed man of sound judgment, understanding of persons, readily available teaches (cf. C 45).” and as muchbywhatheisandthewaylivessays missionary ideal in suchawaythat he communicates it to theformandi for theyoungergeneration. “He iscalled to livetheOblatereligious same time, the formator has to be a true example of the Oblate charism young Oblates to discern the working of that Spirit in their lives. At the formator is theHolySpirit, and the human formator’s taskistohelpthe first The discernment. of Spirit the to openness constant a requires it attend to the formandi. It is one of the most difficult ministries, because that theyhaveenoughtimeto tion, itshouldbetheirsoleministryso ministry, butgenerally speaking, forthoseOblatesengagedinforma Nothing is further from the truth. Not only is formation work a true Congregation would then have more than enough qualified formators. formators available forministryinotherformationhouses.Maybe the has atleasttwoformators, therewouldthenbeapoolofaboutthirty the others,andsupposing that eachofthesesmallerformationhouses into integrated be would ones smaller fifteen the If moment. the at tion houses. There are about thirty post-novitiate houses in the Congrega the hard reality is that the formators are far tooscattered in toomany because questioned, been has Congregation the in formators qualified formation houses. Sometimes the statement that there are not enough formators in the Congregation; on the other hand, wehave too many qualified enough not are there hand, one the on here: contradiction a has, incertain regions, created the opposite trend. There seems toexist consolidation, and putting philosophical formation before theNovitiate of existing formation houses.” reality for the first time, and suggested a “consolidation and regrouping houses isrelatively new. The 2004GeneralChaptertalkedaboutthis has been heard since many years, but the consolidation of formation of formationhouses.” trained formators,whichisaggravatedbyanexcessivelyhighnumber Superior General, remarked that “one of our weaknesses is the lack of In hisreport to the 2010 General Chapter, Fr. Steckling, the then 13 A formator, therefore, needs tobe“awellintegrat 15 The lack of qualified formators is a theme that theme a is formators qualified of lack The 16 Very little has been done on the level of 14 17 - - -

Psychology. And if the provincial authorities are reluctant to doso,per ology, Formation Ministry, Spiritual Direction, Group Dynamicsand is madehere to sendmore Oblates for further training in Spiritual The but notenoughformators. tion hasenoughprofessors, Therefore aplea formation ministry seem to be two different categories. The Congrega is goingtobeagoodformator. Infact,moreandmore, academics and has a Licentiate or a in the subjects mentioned above that one sent to do studies in Formation of Future Priests? It is not because one are many Theology,Moral History,how Law,Church but Canon etc.), Systematic Theology,(Scripture, matters subject of kinds all in studies send OblatestoRomeandotherplaces,forgraduate and post-graduate necessity, and probably more has to be done in this area. Provinces regional levels,andperhapsevenonthegenerallevel. that there is notenoughpolitical will to dosomething, on provincial and The problem with the consolidation of formation houses seemstobe 68a). continue alwaysingrowth and developmentonalllevels(cf.R68a). to desire the Oblates young in instill to able be should formation first as that is the case, it means that their first formation was not a great success, priests, areconvincedthatthey nowneveragainhavetoopenabook.If mation attheendoftheirtraining,andbeginministry asBrothersor new demands.” (C 47) It happens that Oblates who leave a House of For sion totheGospelandareadinesslearnchange inresponseto and lastsalifetime.…Formationinvolvesusinanever renewedconver ity. “Formation is a process which aims at the integral growth of a person general, theymakeitalreadyveryclearthatformation is anongoingreal direction, andengageinspecificpreparationforformationministry nation for formation ministry, shouldbeencouraged to developinthat ministry, youngOblates who seem to be interested, and have an incli two, inordertomake sure tohaveone. After afew yearsofpastoral to benecessary, keepinginmindtheprinciple that oneshouldprepare greater systematic planning forthetraining of futureformatorsseems haps intervention from higher up might be necessary. Inanycase, a far When the Oblate Constitutions and Rules talk about Formation in When theOblateConstitutionsandRulestalkabout Formation in Nevertheless, thetrainingofnewformatorswillalwaysremaina O blate

ministry

in

ongoing

formation . ------

Oblatio l 255 l Vita et Missio Oblatio l 256 l Vita et Missio ors, for formators, for treasurers and/or future treasurers. Since 1991, the ors, for formators, for treasurers and/or future treasurers. Since 1991,the sions ofongoingformation,fornewprovincialsanddelegationsuperi lates intheirfirstfiveyears. person whogivesspecial attention and spiritual care to the young Ob the be normally should He 70b) (R brothers.” Oblate his for concern groups intheUnit,and”musthavebothpersonalinterest and pastoral should be able to relate well to the individual Oblates and to the various tion, “whosetaskistodevelopandimplement suitable programs.”He need forongoinganimation. a is there communities, bigger in Especially 70) efforts.”(C individual ongoing formation. They should encourage common projects as well as periors at all levels is to develop in the community a spirit that fosters perior of the community. “Oneofthe foremost responsibilities of Su Formation areofcrucial importance andoftendetermine the whole Initial fiveyears you cannotforceittodrink. but water, the to horse a bring You68a) can (R will.” and desire cere ultimate success ofongoingformation depends ontheindividual’s sin of everyone,butitisequallythedutyeachOblate. Ofcourse,“the growth and development. It is said that Ongoing Formation is the right own his for responsibility primary the has Oblate individual Each ral). pasto intellectual, spiritual, (human, life missionary and religious of gation, theOblatefamilyandlarger ecclesiasticalcommunity. ened, astheyrenderavitalserviceofongoingformation totheCongre tres in the Oblate world, and they need to be encouraged and strength the in Oblate Charismandfamily”saidthe2010GeneralChapter. renewal for programs Aix Mazenod” De “Centre the of selves] structuring of the building is finished. “Oblates are invited to avail [them sessions, andwillbeevenmoreusefulinthefuture,whennewestre Centre DeMazenod “The initial five years which immediately follow the end of First of end the follow immediately which years five initial “The The aim ofongoing formation iscontinued growth in all aspects There are several individual Oblates who run spiritual renewal cen ses some organizesGeneral Administration the basis, regular a On In each Unit, there should bean active Director of ongoingforma su the by all of first exercised is formation ongoing in Ministry in Aix-en-Provence hashousedrenewalandcharism 18 ------a personisinfulltimeministry. The oppositeisrathertrue:themorea practiced during the years of first formation but is of no further use once young Oblatesthinkthatspiritualdirection is somethingthathadtobe with someone whom he can trust. This is just not done enough, as many Oblate is able to share his experiences and evaluate his life situation meetings of soul friends, etc.). What is important here, is that the young with othernames,ifyouwant:personalaccompaniment, mentoring, it (call Direction: Spiritual personal regular is period crucial that ing dur missing is mostly What basis. regular a on organized are regions) sub-regions, (provinces, places many in Oblates first-five-year such of priests willstay. “obligatory” personal accompaniment is practiced, most of the young in Experience in ministry. other Congregations, and even Dioceses, has shownthat if a good and years first their within Congregation the from an experienced Oblate are crucial.” future oftheOblate. At thisstage,peergroupsupportandmentoring grams available, like sessions, workshops,courses andsabbaticals. In monthly andyearlyretreats. Almost everywheretherearevariouspro ful participation incommunity activities, such asthe Eucharist, prayer, lusionment.” depth andinsightinthefaceofasenseroutine possibledisil sought through the renewal of basic choices of life remade with greater Mid-life years is tremendouslyimportant. it overestimated; be cannot ministry in years first the during formation kind ofministry have far lessmembers who leave. This typeofongoing gregations or dioceseswhichhavea person full-time available for this Con works. and lives he which in Unit the in level that on organized nothing is there because person, a such find not does Oblate young the ences theneedtosharedeeplywithatrustedperson,butmanytimes upcoming questions and doubts. At that stage of his life, he experi with situations oflife and death, the moreheneedstoconfronthisown on himselfandthewayheministers. The moreheisconfronted lems of the people he meets in his ministry, the more he needs to reflect young Oblate is confronted with the fears, the anxieties and the prob “The critical years of mid-life are a time when a new integration is 21 This is done first of all through the regular and faith and regular the through all of first done is This 20 Peer-group supportisusuallyavailable, and meetings 19 Quite a fewOblates leave ------

Oblatio l 257 l Vita et Missio Oblatio l 258 l Vita et Missio in another culture, ministry with minority groups, JPICministry, youth he has not been trained, a special formation should be offered: ministry Preparation forspecialministry formation…” an Oblatewithresponsibility for promotingandprogramming ongoing ongoing formation in every Unit.” It alsoasked“that each Unit appoint 2010 General Chapter decided that there should be “a clear program for The development. and growth personal for just not and mind, in Unit however, suchstudiesshouldbechosenwiththegoodofOblate cialized studies should also be considered as part of ongoing formation; portunity for their members to engage in thisongoingformation. Spe levels haveaparticular duty toprovidethenecessaryclimate and op on the basis ofthe particular ministry one exercises. Superiors onall many Units, special gatherings are organized for various age groups, or of thatstagelife. of Oblates,inordertohelp andfacilitate the acceptance of thereality group this organizedfor being are one’ssessions Units, various In life. Reflection, prayer and meditation can then become important aspects of At that moment, onehastolearnthe value of old ageorsicknesscomes,thereisnotmuchgoldto this periodinlife. listening to preferred music, conversing with friends.Howeverwhen one neverhadmuchopportunity, likevisitingcertainfamousplaces, which for but life, in do to wanted always one things do to time joy,a the yearsofretirement. This canbeatime of relaxing in happinessand The goldenage new realityinhislife. that is needed,whichwill help thepersontoaccept and integrate the adjustment psychological a rather but ministry, of ways new or skills all such circumstances, itisnotpurelyaquestionoflearning certain absence, adrasticchangeinone’s lifethroughsicknessordisability. In ment inaforeigncountry, areturntotheProvinceoforiginafterlong transitions in life should alsobeconsidered, e.g. a missionary assign ministry, ministryasformator, treasurer, superiororProvincial. Other The expression“thegoldenage”,issometimesused toindicate When anOblatereceivesassignmentforaministrywhich 22 being rather than doing - - - . world. They aretobecongratulated andalwaysencouraged. Oblate the in ministries all of difficult most easy,the even perhaps and day, theygive thebestofthemselves in aministry which isfarfrom by Day job. wonderful a performing are formation ongoing in and ies of the Congregation, and it has indeed been aconstantfactorof theCongregation,andit hasinOblate beginning very the from mind in this had surely Mazenod de Eugene themselves totally in the service of the Lord and God’s people. Saint give to willing are who men apostolic priests, zealous of formation the By wayofconclusion,hereareafewsuggestions: There is nodoubtthat, in general, the Oblates working in seminar Oblate ministry inseminaries andinongoingformation aims at One should take very seriously the injunction of the 2010 Gen- 3. Ingeneral, more attention hastobepaid to the human forma- 2. 1. Sessionsfornewprovincials anddelegation superiors, forfor- 7. IneachOblateUnit,there shouldbeanactive Director ofongo- 6. 5. 4. eral Chapterwhichstatedthat“scholasticsshouldspendatleast One should take very seriously the injunction of the 2010 Gen sions forhumangrowthand development are to be encouraged. tion of priestly candidates. Psychological assessments, and ses In general, more attention hastobepaid to thehumanforma of formation. charism has tobereinforced done innon-Oblateinstitutes,themissionaryaspectofOMI As theacademic part of Oblate priestly formation is mostly aged andcontinued. mators, fortreasurersandfuturetreasurers,aretobe encour Sessions fornewprovincialsanddelegation superiors, for should beafull-timeministry. tual care to the youngOblatesin ministry. Inbigger units, this ing formation, who would particularly give attention and spiri In eachOblateUnit,there shouldbean active Director ofongo tered intoomanyhouses. to be vigorously pursued,asOblate formators are far too scat The consolidationofformationhousesintheCongregationhas Group DynamicsandPsychology. Theology,Spiritual Direction, like Spiritual subjects including More Oblates need to be trained in specific formation ministry, their formationjourney”. one yearofpastoralexperience outside oftheircultureduring C onclusion within the Congregation’s houses ------

Oblatio l 259 l Vita et Missio Oblatio l 260 l Vita et Missio Oblates” 9(1950),p.225-227. Immaculate 2010, p.30.Hereafterthisdocumentwillbequotedas“Conversion”. ers, arealconversionisrequired. quality of formation. Today, alsointhisareaofministry as inmanyoth history. ButmanyGeneralChaptershadtoissueacallimprovethe tion duringmytimeasmemberof theOblateGeneralCouncil(1986-1998). his Oblates ofMaryImmaculate,Englishedition,2004,p.31. (2010-2011), p.191. 2005, n.43-59.HereafterthisdocumentwillbequotedasPDV. of Priestsinthecircumstances ofthePresent Day Rome, GeneralHouse,2011, p.204.HereafterthisdocumentwillbequotedasGNOF. Report tothe2010GeneralChapter 22 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5. 4 3 2 1 M PDV, n.43. Conversion, p.3. GNOF, p.228. GNOF, p.205. Constitutions andRules of the Congregation of the Missionary OblatesofMary J See G. Conversion, Acts of the 35th General Chapter (2010) Chapter General 35th the of Acts Conversion, GNOF, p.236. Witnessing to Hope, Acts of the 34 Cf. the unpublished report by Fr. Paolo Archiati to which Fr. Steckling refers in GNOF, p.274. Conversion, p.31. GNOF, p.43. GNOF, p.42. Conversion, p.30. PDV, n.45. Conversion, p.31. GNOF, p.275. This wasmentioned several times in international meetings on ongoingforma W. W. ohn i ss S ionary P , Englishedition,Rome2000,p.20. teckling aul C osentino II,

O b Apostolic Exhortation “Pastores DaboVobis”, Onthe Formation , l ate Report to the 2010 General Chapter General 2010 the to Report , s L’évolution de nos saintes Règles de 1843 à 1853 à 1843 de Règles saintes nos de L’évolution

of

M ary

I mmacu , p.194-195. th General Chapter (2004) l ate , General NormsforOblateFormation , London,Catholic Truth Society, , “Vie OblateLife”69-70 , [email protected]

English edition, Rome Daniel Corijn, , Rome,Missionary , “Études Rome omi - - , formation is a true ministry and a rather difficult one. It has to be appre ongoing and first in Ministry ministry. of years five first the in Oblates a greaterto bedoneaccompanyespecially systematicefforthasthe houses. Concerningongoingformation,alot is being done already, but formation many too but formators, qualified enough not are there that munities, tothemissionarydimensionofOblatecharism.Itisstated com Oblate the within given, be should attention institutes, non-Oblate and pastoral. Today, since the intellectual formation is mostly done in there are fourmajorareas offormation:human,spiritual, intellectual seminaries andtheological institutes. According to formation, not excluding, however, some individual Oblates who assist in this momentintime,theyare onlydirecting theirownOblatehousesof as a means of training zealous priests for true evangelization, but that at seminaries directingmajor been have Oblates that Congregationshows seminaries, andOblateministryinongoingformation.Thehistoryofthe la première formation et la formation continue est un véritable ministère Oblats dans leurs cinq premières années de ministère. Le ministère dans les particulièrement accompagner pour déployé être doit systématique effort grand plus un mais beaucoup, déjà fait en on continue, formation la à trait a qui ce En trop formation. mais de qualifiés, maisons teurs de forma de suffisamment pas a n’y qu’il donc affirme On oblat. charisme du missionnaire dimension la à oblates, communautés des l’intérieur à apportée, être doit l’attention non-oblats, d’instituts fait le surtout est intellectuelle formation la puisque Aujourd’hui,pastoral. et intellectuel Dabo Vobis, Selon théologie. de instituts des et séminaires des l’intérieur à main de coup un donnent qui individuels Oblats quelques de cas le fois, diriger leurspropres maisonsoblates de formation, sans exclure, toute que font ne ils actuelle l’époque qu’à mais évangélisation, véritable une des grands séminaires comme un moyen de former des prêtres zélés dirigé pour ont Oblats les que démontre Congrégation la de L’histoire nue. les séminaires,oblat dans etleministèrela formationconti oblatdans tion continue– ciated andencouragedbyallmembersoftheCongregation. R SUMMARY – ésumé

– Le ministère oblat dans lesséminaires et dans la forma l a ute etus e formation de secteurs quatre a y il Deux pointsprincipauxsontdébattusici :leministère Two mainpointsare discussed: Oblate ministry in Pastores Dabo VobisPastores hmi, spirituel, humain, : Pastores ------

Oblatio l 261 l Vita et Missio Oblatio l 262 l Vita et Missio misionera del carisma oblato. Se afirma que no hay suficientes forma suficientes hay no que afirma Se oblato. carisma del misionera prestardebería se dimensión la a oblatas, comunidades las atención, en no-oblatos, institutos en fundamentalmente cabo a lleva se intelectual Hoy,pastoral. y intelectual espiritual, humana, formación la que puesto Según teológicos. institutos e seminarios en ayudan que individuales oblatos presente sólo dirigen sus propias casas de formación, sin excluir algunos momento este en peroverdaderaque evangelización, la por celo de nos dirigido seminariosmayoressacerdotesformar comounmediopara lle permanente. La historia de la Congregación muestra que los oblatos han oblato en seminarios, y el ministerio oblato en el campo de la formación manente ragé partouslesmembres delaCongrégation. encou et apprécié être doit Il difficile. particulièrementministère un et gregación. miembroslos Con todos la por de alentado y valorado ser Debe difícil. bastante y auténtico ministerio un es permanente y primera formación los oblatosensusprimeros cincoañosdeministerio.Elministerioenla necesario un esfuerzo más sistemático para acompañar especialmente a sería aunque mucho, hecho ha se ya permanente, formación la a pecto dores cualificados embargo, sin y, Res formación. de casas demasiadas S umario Pastores Dabo VobisPastores – Se discute principalmente sobre dos puntos:El ministerio – El misnisterio oblato en seminarios y en formación per formación en y seminarios en oblato misnisterio El – hay cuatro áreas principales de formación: de principales áreascuatro hay ------futuro alosoblatosconestaspalabras: confines nacionales y culturales. Ya entonces se proponía una visión de “cruzar fronteras”, propuesto por el Capitulo de 2004: ir más allá de los del caso el Es Congregación. la en tiempos últimos los en motrices germinadas ideas por iluminado estado ha unificación la a Italia e paña Eugenio deMazenod. a partirdel20demayo2012,151ºaniversario de lamuerte de San va ProvinciaMediterránea S solidaridad como cuerpointernacional, incluyendo la consolidación llándonos en todas las partes del mundo dependerá de nuestra mayor servir lospobresmáseficazmente, para seguircreciendo y desarro parte delaCongregación es ricaasumanera. Nuestro potencial para sino másespecialmente en unaumentodenuestrasolidaridad. Cada En elfuturo,nuestrafuerzanosebasaráenunaumento número, El camino que ha conducido a losoblatos de las Provincias de Es Con estas palabras del Decreto, el Padre General ha erigido la nue ros OblatosdeMaríaInmaculada. Misione los de Mediterránea Provincia la 2012, de Mayo de 21 del reunido en la Sesión Plenaria el 6 de Febrero de 2012… erijo, a partir culada, habiendo recibido el consentimiento unánime de mi Consejo, Lougen, Superior General de los Misioneros Oblatos de María Inma España, y Italia de Yo,Provincias respectivas las en realizado Louis unificación la hacia proceso el consideración en Tomando ción… unifica de conjunto camino un recorrido han Italia de y España de C restructuración de la Región europea, las antiguas Provincias antiguas las europea, Región la de restructuración terculturalidad de las Unidades oblatas y en el contexto de in mayor una hacia Congregación la de camino el iguiendo omité DE LAPROVINCIAMEDITERRÁNEA I EL CAMINODEUNIFICACIÓN nterprovincial que comenzará su vida y acción misionera acción y vida su comenzará que P ara

la U nificación (CIPU)

------

Oblatio l 263 l Vita et Missio Oblatio l 264 l Vita et Missio Pero, el camino explícito para llegar a la unificación comienza en 2009: 2009: en comienza unificación la a llegar para explícito camino el Pero, Málaga con los jóvenes vinculados a los oblatos y en Madrid con el Papa. la experienciadeúltimaJornadaMundialJuventudcelebradaen sido ha significativa juvenil: Pastoral la en colaboración como así Italia; en como España en tanto populares, misiones las de campo el en todo su primera formación. Siguieron experiencias misioneras comunes, sobre españoles de enviar a Italia todos sus jóvenes candidatos para realizar allí ña se inició ya de alguna manera en el 2003, con la decisión de los oblatos zado encuentros en común, en particular de los oblatos en los primeros los en oblatos los de particular en común, en encuentros zado camino y los medios para un mayor conocimiento mutuo; se han reali ser delamismanación! como conocer,¡será estudiar,oblatos, apreciar,como y evangelizar… admirar a a algo de sentido el En forma. misma la de vista ser deberá ña”, una parte desconocida de España; para los oblatos italianos España Espa de “ampliación una como ser a llegará Italia españoles, oblatos bía deentenderselavidaProvinciaquehabría surgir: Paralos de como español, y italiano provinciales Consejos los a así explicaron Europa, de Región la para consejero P.Rois, el Ignacio y Luis gación, a ellas:Uruguay, Senegal, Venezuela, SaharaOccidentalyRumania. con losoblatosdelasProvinciasyDelegacionesMisionesunidas temporal, sehahechocargo de estimularyfavorecerelcontinuocontacto interprovincial comunidad una casi estructura, pequeña Esta estrategias. bre de los Provinciales, discernido los instrumentos a usar y ejecutado las nom en camino el gestionado ha que (CIPU) Unificación la para vincial graman elrecorrido.EnestemomentoseinstituyeunComitéInterpro pro y bases las ponen provinciales Consejos dos los de encuentros dos En primerlugarsehanabordado lasmotivaciones para iniciar este El procesoseharealizado desarrollando algunas En el2009P. Paolo Archiati, hoy Vicario general de laCongre El procesodeacercamientoentrelasdosProvinciasItaliayEspa pertenece siemprealaotraparte. requiere hasta cierto punto el sacrificio de lo antiguo, la novedad eso novienesinuncostopersonalyunanuevavisión.Lanovedad to paranosotrosmismosyla predicación del Resucitado. Pero de unamayorsolidaridad, descubriremos losnuevosrostrosdeCris ofrece sus donativosparticulares paraelbien del conjunto. A través allí donde es necesario y posible, Cada parte de la Congregación dimensiones - : ------formación primera. la evaluar para y ecónomos, de encuentros permanente, formación de encuentros unidad, otra la de misioneros de participación la con lares popu misiones diez unas realizado han Se renovación. la vida, la cia, experien la misión, la para instituto, del carisma el salvaguardar para unimos nos dice se referencia de documento el En común. en reflexión la y trabajo del la sido ha precedentes, años los en signos veían se ya pañola, asícomoalgunosespañoleseldelaitaliana. es lengua la de estudio el seriamente comenzado han italianos oblatos terio decadacomunidadyoblato.Enesteperiodounosveinte minis el sobre indicaciones con personal el misioneros, o apostólicos Proyectos los y directorios los como importantes más documentos Provincias, los las de historia la recíprocamente: conocerse para y dizar profun para material ofrecer para animación” de “cuadernos llamados los publicado han se jóvenes; y laicos de como así ministerio, de años y potenciar continuar de la es exigencia primera elaboración Una unificación. de de Estatuto del trabajo el en concretas respuestas merecían camino, Estatuto-Directorio propiamentedicho. un lanzar a llamada Provincial Asamblea una con concluirá se etapa pasos hacía una dinámica Provincial verdaderamente cohesionada. Esta mentum riquezas alserviciodelamisión. cando vivirlas en una comunión que pueda transformarlas en autenticas se han querido respetar las diferencias históricas y culturales, pero bus Estatuto este En Provincia. nueva la de misión y vida la de marcha en tarea sería la de definir, con normas suficientemente flexibles, la puesta mensión familia oblata. la de consagradas y jóvenes laicos, entre más personas cuarenta unas añadir que hay que lo a ochenta, unos sido han tiempo este en otra la a Provincia una de viajado han que oblatos los que notar hacemos nes, Algunas exigencias,quehan aparecidoclaramente a lolargo del La la mover a empezó se 2010 de diciembre de partir A Para dar una referencia numérica en relación a estas dos dimensio La segunda dimensión del Estatuto en los cuales se irán completando y evaluando los cuarta dimensión cuarta enfocada a la elaboración de un Estatuto de unificación, cuya unificación, de Estatuto un de elaboración la a enfocada la misión la . Nosepuedenpermitir demasiados retrasos, la se desarrollará durante los años los durante desarrollará se comenzada un poco después, pero de la que tercera di ad experi ------

Oblatio l 265 l Vita et Missio Oblatio l 266 l Vita et Missio con 253 oblatos. Para hacerse una idea de la complejidad basta pensar basta complejidad la de idea una hacerse Para oblatos. 253 con de la Provincia Mediterránea verán su Provincia extenderse por 8 países todos se conocían, a una estructura más amplia y articulada. Los oblatos y 50 unos eran ahora hasta que ya “familiar”, y simple más estructura de tipo un de pasar deben que Italia, de Provincia la de los a que más precedentes. El mayor salto se pide obviamente a los oblatos de España, de personalbastantemayordelqueteníanenelpasadolasUnidades número un y territorial dimensión una tendrá Mediterránea Provincia se elaboreunnuevoProyectoprovincialcomún. no que hasta Provincia, nueva la de vida de años primeros los durante mantener como validoslosProyectosmisionerosdelasdosProvincias de la sido ha sentido, este en relevante, más decisión la transición; la para dar estabilidad al trabajo misionero de los oblatos, incluso durante como definido habíamos definidopor que principio Seha un motivo este nofrenarla. lamisión, a ayudar debe unificación ha implicadoamuchosoblatos enmodosdiversos,segúnsuscompe concretas ycompletas,sobre lavidadeProvincia. vincial, administrativo y de la formación) para dar futuras indicaciones, (pro directorios los elaborará provincial Administración la que pone dis Se unificación. la de progresiva realización la para provincial ción la Administra a indicaciones da años, tres por general superior el por pletar el proceso de unificación. El Estatuto, de hecho, siendo aprobado que podríanserobjetodediscernimientocomúnenlos próximosaños. modificaciones otras realizar para etapa esta aprovechar querido ha se no y unificación, la de función en incluidos sido han éste en indicados de los artículos del Estatuto: el sin desgarros, se ha empleado un principio que ha guiado la elaboración po más prolongado de estudio y discernimiento. Para realizar este paso cuántas comisiones habrá, etc.); mientras que otras necesitaran un tiem y cuáles ejemplo (por nueva provincial la Administración por tomadas ser deberán otras Estatuto; mismo el en determinadas decisiones nas algu requiere estructuras las de adecuación La (2). Delegaciones de y (3) Misiones de (28), locales superiores entre superiores, 33 de miento que la Administración de la nueva Provincia deberá proveer al nombra El camino recorrido que ha llevado a la redacción final del Estatuto Estatuto del final redacción la a llevado ha que recorrido camino El com de nueva Administración la a capaz hacer es exigencia Otra Otra necesidad es adecuar las estructuras principio de gradualidad a la nueva situación. La situación. nueva la a decontinuidad . Loscambios ------dar que el proyecto inicial propuesto del CIPU preveía la unificación para última palabra enlasdecisionesa tomar. Como prueba deesto basta recor la y camino el en responsabilidad la siempre tenido han que consejos, sus las peticionesdelosoblatosdosProvinciasyProvincialescon entre papel un desempeñado ha italianos, dos y españoles consejeros dos sabilidades. El crecimiento yperfeccionamientodelasmotivacionesasumirrespon un buen ejemplo de participación sido de la base en el ha ejercicio de la autoridad, recorrido de el que dicho ha provincial consejero Un misión. y rio deconocimientomutuo,compartirycontrastarsobrenuestravida amplio consenso,hamejoradoaúnmáslaredaccióndelEstatuto. cuentros de Zona o provinciales. Al final, una Asamblea conjunta, con un modificando surgidasenmiendas en numerosas en con reflexión posteriormente la de ido ha se que Estatuto, del borrador primer el delinearon tencias, aexpertosoblatosylaicosendiversasmaterias.Estosúltimos marcha delprocesosehadeatribuirprecisamenteaesta metodología. los unosyotros,unaespeciedecomunidadinterprovincial transitoria. contrado seis veces y el CIPU doce veces, se podría decir que han vivido se estaba dando. En tres años y medio los consejos provinciales se han en que paso del significado el juntos madurar y profundizar para ocasión ble tiempos decadauno,hantransformadoaparenteretrasoenunaposi cia. Elejerciciodelaescuchareciproca,comprensiónlosdiferentes propuesto, haciendo queseretrasaratresmeseslafechadeinicionuevaProvin elEstatuto sobre mejor reflexionar para tiempo más pedido de 2011, fecha fijada para la asamblea conjunta, los oblatos españoles han ciales, reduciendo el proceso un año (febrero de 2012). Pero en septiembre febrero de 2013, siendo este modificado a petición de los Consejos provin Se haaprovechadoparahacerdeesteprocesounverdaderolaborato Mantenemos que, hasta hoy, la causa más importante de la buena la de importante más causa hoy,la hasta que, Mantenemos Comité interprovincial para la Unificación la para interprovincial Comité Comité Interprovincial paralaUnificación(CIPU): Eutimio G onzález Adriano L Salvo ópez , formado por , formadopor Á M D’O T l oreno varez itone rto , , , , omi omi omi omi ------

Oblatio l 267 l Vita et Missio Oblatio l 268 l Vita et Missio de l’unification des provinces oblates d’Italie et d’Espagne, dontles etd’Espagne, d’Italie oblates provinces des l’unification de mai 2012 àcommencé la nouvelle province méditerranéenne, résultat (CIPU) l’unification pour interprovincial Comité terranéenne. Unificación. de Estatuto del redacción la a contribución última la dio conjunta blea las estrategiasquesepusieron enmarcha. EnEnero de2012unaasam y instrumentos los identificó provinciales, los de nombre en el recorrido elaboró que (CIPU) Unificación la Para Interprovincial Comité el creado han unificación: la alcanzar para provinciascolaboran dos las 2009 Desde naciones. ocho presentesmiembrosen están cuyos España, terránea, resultado de la unificación de las Provincias oblatas de Italia y to thewritingofUnificationStatute. gies. In January 2012, a joint assembly has brought the last contribution designated the instruments fordoing so andput into action the strate administeredhas processthat Provincialthe of behalf on has Superiors, Interprovincialan to life given which (CIPU) Unification for Committee have they unification: a such at arrive to working actually were inces Prov two the 2004, of As nations. different eight into present are bers of the unification of the Oblate Provinces of and Spain, whose mem – contribution àlarédactionduStatutd’unification. tégies. En Janvier 2012,uneassemblée plénière a apporté la dernière des provinciaux, désignation des instruments etmiseenacte des stra nom au parcours le géré a qui (CIPU) l’unification pour interprovincial vinces travaillent concrètement à cette démarche membres sontprésentsdanshuitnations.Depuis2004,lesdeuxpro On May 21, 2012 the new Mediterranean Province began as a result a as began Province Mediterranean new the 2012 21, May On S S S ummary ommaire umario – – The way of unification of the Mediterranean Province Mediterranean the of unification of way The –

– El 21 de Mayo de 2012 inició la nueva ProvinciaMedi nueva la inició 2012 de Mayo de 21 El

Le cheminement d’unification de la province médi la province de d’unification cheminement Le : formation du comité

– Le21 ------

Oblatio Familia Oblata Oblati

“BROTARÁ UN RENUEVO DEL TRONCO DE JESÉ” (IS 11,1) LAS OBLATAS

Mª del Mar Gómez Mañas

l

ace unas semanas el P. Louis Lougen, Superior General, presi- 269

dió la oblación perpetua de una de nuestras Hermanas. La no- l H che anterior a la celebración, como viene siendo tradición en nuestro Instituto, tuvimos una vigilia de oración en la que de la mano del testimonio de nuestros mártires oblatos de Pozuelo fuimos profun- dizando en el significado de la vocación oblata como vocación marti- rial. Al final de la vigilia, el P. Louis hizo un pequeño comentario de lo que estábamos celebrando. En medio del tiempo de Adviento en el que nos encontrábamos, escogió una preciosa imagen del Antiguo Tes- tamento para hablar de nuestro Instituto: Somos en la Iglesia, y para la gran familia oblata, como el renuevo del tronco de Jesé. Estas palabras causaron en mí un gran impacto y me sobrecogió descubrir que somos portadoras de un gran don, que conlleva una gran generosidad y responsabilidad. Recordemos ahora las palabras del profeta Isaías: “Y brotará un renuevo del tronco de Jesé, y retoñará de sus raíces un vástago. Sobre él reposará el espíritu del Señor: espíritu de sabiduría y de inteligen- cia, espíritu de consejo y de fortaleza, espíritu de ciencia y de temor del Señor —y lo inspirará el temor del Señor” (cf. Is 11,1-2). Sabemos que Oblatio l 270 l Familia Oblata purificaciones. Cuando nace una Congregación religiosa en la Iglesia, hay y crisis de momentos cruz, y sufrimiento de momentos y gozo de mentos construyendo poco a poco, hay momentos de luz y otros de oscuridad, mo amor delSalvadoryporlasnecesidadesdesalvaciónloshombres. el por ser, su de profundo más lo en conmovido sintió se Espíritu, del corazón de un hombre, San Eugenio de Mazenod, que dócil a la acción Misioneros Oblatos de María Inmaculada, que hunde sus raíces en el los de Congregación la Instituto nuestro para es Jesé de tronco el que Jesé, padre del Rey David. Siguiendo con esta imagen, podemos decir de partir a Cristo, de genealógico árbol al alude se cual, del medio por él, fuentedesalvacióneterna. en creen que los todos para es Señor,y del espíritu el reposa esperado Mesías el Sobre Reino. nuevo un inaugurará que aquel y liberador el el profeta se refiere al Mesías, al esperado por el pueblo de Israel como radicalidad por Cristo.ElEspírituSantomueveatodoslosseguidores la historiahanentregado generosamente vidasyhanoptadocon sus ejemplos de santidadla presentarnos de deja no Madre, como Iglesia, La Eugenio. San de Canonización la fue que gracia de acontecimiento el por mos de misión y nuestro Institutohoy: vida la es que lo desarrollar para aspectos varios en me que lavidasefortalezcayarraigueprofundamenteenCristo. con ella. La fidelidad, la audacia y la creatividad son los pilares claves para y delaquesenutrenenriquecentodosaquellosentranencontacto pecialmente la gracia fundacional que acompaña a sus primeros miembros una graciaespecialquesederramasobretodosaquelloslaforman,es imr qe otms a itra e usr Isiuo comenza Instituto nuestro de historia la contamos que Siempre - Lasnecesidadesmásurgentes. - Lamujerapostólica. - Lacomunidadoblata. - LagraciadelacanonizaciónSanEugenioMazenod. Teniendo enmemoria la imagen del troncodeJesé,voyacentrar va se familia, una de vida la como es Congregación una de vida La El tronco deJeséesunolossignosdel tiempo de Adviento, L a

gracia

de sequela Christi, sequela

la

canonizaión hombres y mujeres que a lo largo de largo lo a que mujeres y hombres

de S an E ugenio

de M azenod - - - - el todoparamí,loocupastodo,Diosmío,miamory Tien demás lo Ti.por y honores;Despreciolos pisoteo riquezas, ereslas instantes de mi vida. Solo quiero vivir para eso, solo quiero amarte, y todo actuar para tu gloria, será mi ocupación diaria, la ocupación de todos los Complacerte, acciones. mis todas y afectos mis todos dirigirán se que al decidido en adelante y para toda mi vida, Tú, Tú sólo serás el único objeto Dios: para solo vivir fin, único un tendrá ella en todo del Salvador. A partirdeaquítodocobrasentidoenlavidaEugenio, centró en la visión de la Cruz donde experimentó profundamente el Amor en su joven corazón produjo una dinámica de conversión. Esta dinámica se actuó que Espíritu del fuerza La Dios. de manos las en dócil instrumento como Cristolesamó(cf. (cf. fuerzas las todas con y mente la de Cristo a amar a Dios con todo el corazón, con toda el alma, con toda vividas, es volver a recordar el paso de Dios por nuestrahistoria.Ha vividas, esvolverarecordar elpasodeDios memoria, es intensificar la relación con Dios a partir de lashacer experiencias cristiano, el Para vida. nuestra en Señor del acciones las cordar la desde consagración religiosaviviendosegúnelcarismaoblato. Jesucristo a seguir de deseo el corazones nuestros en nacer nuestro caminar en los grupos de jóvenes de las parroquias oblatas, hizo desde acompañaron nos que Oblatos, muchos de generosa entrega la y tituto Religioso también tiene aquí suorigen.Lallamada a lasantidad actualizar el carisma oblato desde una vocación específica. vimientos, grupos de laicos y asociaciones que se sienten llamados a mo religiosas, familias diferentes surgido han años últimos estos En de sercadavezmásloscooperadoresdelSalvador. él, paraquetodoennuestravidaadquirieraunaprofundidadyundeseo gracia del Espíritu que nos impulsó a mirar a Cristo y a dejarnos mirar de por explosión verdadera una fue conversión; de y renovación de camino como un santo para nuestro tiempo, se activó en toda la familia oblata un Iglesia la reconocerlo Al oblatos. sus de corazón el en inculcar de trató lleno de celo por la salvación de las almas, fue esto mismo lo que siempre fue lo que hizo que Eugenio viviera como lo hizo, apasionado de Cristo y Es importante reconocer de donde nacemos, nuestros orígenes, re gracia. de corriente una provocó Eugenio San de canonización La Saberse amado y llamado por su Salvador para una misión específica, un fue y llevar dejó se Mazenod de Eugenio Santo, Espíritu al Fiel Jn 13,34; 15,12). M t 12,30) y a amarse mutuamente amarse a y 12,30) t 1 “Dios mío, ya está está ya mío, “Dios Nuestro Ins .” 2 - - - -

Oblatio l 271 l Familia Oblata Oblatio l 272 l Familia Oblata primer año de vida en comunidad fue un tiempo para tomar conciencia tomar para tiempo un fue comunidad en vida de año primer de casa espiritualidad Emaús de los la Misioneros Oblatos en en Pozuelo, Madrid. El comunidad en reunió nos Señor el 1997 de septiembre munidad fundacional”. de nuestra fundación, ya que en nuestro caso siempre hablamos de momento el desde especial connotación una tiene Instituto nuestro en sostiene yfundamenta el carisma oblato.Hablardecomunidadoblata nos haceelSeñorenmediodenuestravidaymisión. que conversión la a llamada constante la es reconstruirlo, y repensarlo ante nosotros y guiados por elEspíritu de Jesús, seraudaces para poder abre se que camino al esperanza con mirar podemos memoria ciendo abrir los corazones a la fe. Por eso «toda la fecundidad de la vida religio que muestra el origen divino del mensaje cristiano y posee la fuerza para signo el porquees importante, sumamente mismo, lo por es, fraternidad nuestra vidacomo signo en mediode nuestro mundo: tiene su tiempo, y todo lo que se quiere debajo del cielo tiene su hora Eclesiastés: del libro el en leemos que la sea respuesta la Quizá Santo. Espíritu al Tendríamospreguntárselo femenina? que rama la ge sur Oblatos Misioneros los como Congregación una de fundación de misión que han de seguir y desarrollar. ¿Por qué después de tantos la años y camino el ilumina que fundamental inspiración una Fundadoras, con elcarisma quehanrecibidodel EspírituSantolosFundadoresy específica, necesidad una a responden mundo, del y Iglesia la de toria la comunióndeespírituycorazón. con generosidadalamisma, también comunitariamente crecíamos en respondiendo y Señor del llamada la de conciencia tomando íbamos y el comunitario iban de la mano, en la medida en que personalmente personal discernimiento El comunidad. joven nuestra sobre Señor del voluntad la discernir para comunitaria, vida de proyecto un de ración elabo la desde fraterna vida la afianzar para Señor, del llamada la de acer como comunidad es una invitación a hacer una reflexión de de reflexión una hacer a invitación una es comunidad como Nacer Las familias religiosas surgen enunmomento concreto de la his Nacemos comocomunidadenlaIglesiayparaIglesia.El14de La comunidad es unodelospilares fundamentales sobre losquese L a

comunidad

oblata “El signo de la “El signo de la “Todo “co .” - - - - - 3

otros países. Se abría ante nuestros ojos un nuevo horizonte que exigía de de jóvenes de peticiones llegando fueron después, Poco prenoviciado. el recibíamos una carta de unas jóvenes de Ucrania que pedían el ingreso en Señor. Otro signo de los tiempos, días antes de la celebración del Capítulo mos la Congregación nos reuníamos para discernir juntas la voluntad del de febrero de 2002. En este primer Capítulo las 8 Hermanas que formába aprobación diocesana celebramos nuestro primer Capítulo General, 1 y 2 ser MisionerasOblatasdeMaríaInmaculada.Unosmesesdespuésla a llamaría Señor el que aquellas todas para y nosotras para santidad de camino como Iglesia la por reconocidas eran noviciado, de año nuestro Las ConstitucionesyReglasquehabíamosredactadoestudiadodurante Diocesano. Derecho de Religiosa Congregación como Iglesia la de ción porque hacevisiblelavidanuevaquesenoshamanifestadoenCristo. misión es comunidad, la de testimonio el aún más y cristiana, vida la de común en fraterna vida la de calidad la de depende sa y del Reino”. y delReino”. creadora sucompromisocon JesucristoyseponealserviciodelaIglesia siempre fidelidad con vive María, de ejemplo el en inspirándose cual, la vo el crecimiento de la Espíritu. (Cf. su imagen,lacualsehacevivaennosotrospor gracia yporobradel más semejantes a Cristo. metemos a dejarnos plasmar interiormente por él, para hacernos cada vez en lamedidaquevivimos como misionerasexperimentamosquenuestravidaes paraelmundoy vocadas por el llamamiento del Señor, nos sentimos enviadas a la misión, Con oblato. carisma el según religiosa vida la vivir de deseo el jóvenes Santo ha ido suscitando a lo largo de estos años en el corazón de muchas tiempos: vivirdesdelosinicioseldondelainternacionalidad.ElEspíritu estaban constituidaspormiembrosdediferentespaíses,otrosignolos nosotras unarespuestaantesdeloprevisto. uestra constitución 46 dice así: “La formación tiene como objeti como tiene formación “La así: dice 46 constitución Nuestra Pocos años después de la aprobación eclesial, nuestras comunidades Recién estrenadoeltercermilenio,en2001,recibimoslaaproba JuanPabloII,RedemptorisMissio,n.87. Año 1990) mujer apostólica mujer No se puede dar testimonio de Cristo sin reflejar L a

con plenadocilidadalEspíritu;noscompro mujer

apostólica animada por el carisma oblato, animadaporel carisma oblato, .” 4

El testimonio El testimonio - - - - -

Oblatio l 273 l Familia Oblata Oblatio l 274 l Familia Oblata mundo signo visible de las maravillas que Dios realiza en nuestra pro nuestra en realiza Dios que maravillas las de visible signo mundo nuestro de medio en seremos misión, la por y Cristo por apasionadas comunitaria, vida nuestra en otras a unas sosteniéndonos y amándonos obediencia, la y caridad la por unidas evangélicos, Consejos los según mismas nosotras en vivir dejarle a y Él, con identificarnos a íntimamente, más conocerle a cooperadoras, sus ser a Jesucristo, seguir a para todo dejarlo a dispuestas estar y Dios de plan el vida pia servicio delaIglesiaysantificaciónsushermanos. talentos, descanso,lapropiapersonayvidaporamordeJesucristo, ción de las almas, ardientes en la caridad, dispuestos a sacrificar bienes que vivieran en comunión apóstoles, de espíritu y corazón, llenos de celo por la los salva de huellas las siguieran que hombres apostólicos; lo queesperabadecadaOblato,fueranhombresverdaderamente expresar para Mazenod de Eugenio San empleaba que la a referencia prendernos las llamadas que el Espíritu nos hace y que, desde nuestra Congregación invitaciones y peticiones para la misión. allí dondeesmásnecesaria lapresenciadevidareligiosa. donde las necesidades de la Iglesia son más apremiantes, especialmente acudir a disponibles estamos pobres, más los de evangelización la de cooperadoras del Salvador, nos entregamos en primer lugar a la obra identidad está en nuestro nombre. Somos misioneras, llamadas a ser las es el de anunciar a Cristo y su Reino a los más abandonados.” la bellezadivina. nosotras en manifieste se que para consagradas mujeres como asumir total yplenaprimacía en nuestrasvidaseseldesafíoquetenemos la tenga Cristo que Dejar misión. nuestra es conocer a darlo y amarlo sierva humilde ala persona y a la obra del Salvador. modelo a seguir. Ella, dócil al Espíritu, se consagró enteramente, como pia fragilidad y cooperaremos de manera eficaz en la misión de Cristo. Durante estos años de camino, no han dejado de llegar a nuestra a llegar de dejado han no camino, de años estos Durante “El Instituto entero es misionero.Suprimer servicio en laIglesia mejor el VirgenMaría la en tenemos consagradas mujeres Como pro nuestra en acoger es apostólicas mujeres como Identificarnos hacemos Constituciones nuestras en expresión esta recoger Al L as

necesidade

más

urgentes 8 5 Acoger a Cristo, No dejan de sor 6 . Viviendo 9 Nuestra - - - - 7 sis. Hasta elmomento todasnuestrascomunidadeseran sis. pueblos de alrededor e insertadas plenamente en la pastoral de la dióce en colaboración con los Misioneros Oblatos, con otros sacerdotes de los misión la a entero por dedicada Instituto del comunidad primera la ser manas quefuerondestinadasaestacomunidadafrontaroneldesafíode una implantar comunidad de misión a en un pueblo de llevó Cádiz, al sur nos de España. Las Her que discernimiento y búsqueda de tiempo generosidad, dondeseraudacesycreativas. actualidad, el ampliocampoquetenemosdescubrir, discernircon la en es que misión, la en inserción la y misionera), y espiritual tiana, cris humana, (formación integral e amplio más sentido el en tendida en formación, la aspectos: dos fundamentalmente destacar Podemos los quetodavía hoysiguensiendounaprioridadparanuestroInstituto. olvidar sin horizontes, nuevos nosotras ante puso 2008, en celebramos que General Capítulo II responder.El a urgidas sentimos nos pobreza, Constituciones yReglas: vez másconscientesdelasurgencias misionerasdenuestrotiempo. cada siendo Oblatas, Misioneras como vocación nuestra en crecer para oportunidad una es comunión, Dios de misterio al abre nos que misión y La internacionalidadeinterculturalidadessiempreunreto ennuestravida corazón. de y espíritu de comunión la en crecer a ayudado ha nos misión la internacionalidad.ElserHermanasdediferentespaíses ycompartirla de riqueza la como así misión, la de belleza y exigencia la comprender a lares, retirosvocacionales… Todas estasexperienciasnoshanayudado la experiencia de voluntariado con jóvenes en Marruecos, misiones popu con las Diócesis. Diferentes iniciativas que hemos puesto en marcha como y Oblatos los con España, de fuera y dentro misiones diferentes en borar su contenido.Hansidomuchaslasocasionesquehemostenidodecola por ladiversidaddepersonasconlasquehemosentradoencontactoy forma concretadeentregarnosenlamisióncomomujeresapostólicas. la descubrir a y misión la a abrirnos a comenzamos paso, Trasdo. este juniora y noviciado prenoviciado, etapa: cada para una formación, de - Predicacióndemisiones y lasmisiones - ProclamacióndelaPalabra deDios. Son muchas las llamadas misioneras que escuchamos en nuestras ricas misioneras experiencias faltado han Ano años estos largode lo un comenzamos Capítulo, del invitación esta a respuesta Como ad gentes . ------

Oblatio l 275 l Familia Oblata Oblatio l 276 l Familia Oblata nos iremos configurando cada vez más como mujeres apostólicas. nos iremosconfigurandocadavezmáscomomujeresapostólicas. dilatar elReinodeCristo”,yeneste“todo”,siendoaudacescreativas, el PrefaciodelasConstitucionesyReglas“hayqueintentarlotodopara dice como reúne; nos que principal fin el este Es pobres. más los de ción evangeliza la Instituto: del principal fin el vista de pierda se nunca que nuestra Regla número 2 que ninguna misión nos es ajena, a condición de Lo mismosucedecontodoelquehanacidodelEspíritu.” donde quiere: tú oyes su voz, pero no sabes de dónde viene ni adónde va. te de estar abiertas con docilidad a la acción del Espíritu: “El viento sopla esfuerzo pordiscernirsuspropiostalentosycarismas. fieles a la inspiración fundamental, tenemos que permanecer abiertas a abiertas permanecer que tenemos fundamental, inspiración la a fieles Siendo conversión. de dinámica una de dentro siempre vivir es fondo, el En gracia. la de y Dios de Palabra la de corazones nuestros en lugar Jesucristo, exige de nosotrosunagrandocilidad, una acogida enprimer es quien demás los a anunciando Evangelio, el con conforme y metida compro más manera una de vivir para hace nos Dios que llamadas las llamadas avivirconformealEvangelio. que algunas veces hemos respondido y otras no, pero que nos sentimos canales de lagraciaymisericordia de Dios…Muchasrealidades a las dencia, a ser testimonio del Amor de Dios, a vivir como instrumentos y Provi la en confiar a Dios, de Palabra la escuchar a Iglesia, su a amar a dejarlo todo y a seguirle, a entrar en el misterio de Cristo, a conocer y Señor ennuestravidayelgrandonquehemosrecibido. no. Fue un momento de gracia que nos ayudó a recordar las acciones del Diocesa Derecho de religiosa Congregación como aprobación nuestra Descubrir enmediodenuestromundolossignos lostiempos, A lo largo de estos años hemos recibido la gran invitación del Señor El 8deseptiembre de2011 celebramoseldécimoaniversario de Cada unadeestasllamadassuponeparanosotrasundesafíoconstan - Mediosdecomunicaciónsocial. - Diálogointerreligioso. - Pastoraljuvenilyvocacional. - Misiónprofética:trabajoconlospobresymarginados. - Formación de comunidades cristianas apoyando a los laicos en su C onclusión 10 Decimos en Decimosen - - - - - misión ytomarparteactivaenlasobrasmisionesdelInstituto. nitaria, nuestra disponibilidad, para comprometernos al serviciodela una ocasión privilegiada para evaluar nuestra entrega personal y comu fue Intercapitular dónde encuentro este de hacia celebración La caminando. y vamos Instituto del específica misión la es cuál en pensar Capítulo es próximo el para plantean se que propuestas las de una año, un ahora hace tuvimos que Intercapitular encuentro el en apuntábamos podamos crecerenlalibertad,caridadyobediencia. sintamos corresponsables de la vida de las demás y de la misión, donde munidades donde seviva la fraternidad del Evangelio, donde todasnos que Élseaelcentrodenuestravida,personalycomunitaria. Crearco cotidianamente. El primer desafío es sin duda vivir unidas a Jesucristo, las necesidades actuales, respondiendo alosretosquesenospresentan scrito de1825. Vida Apostólica, Mazenod habla a los laicos, p. 37; Escritos Oblatos 14, nº 95; Escritos Espirituales, p. 205] Oblatas deMaríaInmaculada. Misioneras como Dios haciendo está nos conversión de llamadas urgentes, que más las son necesidades que responder, que tenemos retos nuevos caminos tenemos que andar, que es loquenospideDios,a 10 A dos años del III Capítulo general, es tiempo para ir pensando que ya como y Talmisión. la a lanzarnos es importante aspecto Otro 7 6 5 4 3 2 1 9 8

“Notas tomadas durante el retiro en Amiens, diciembre 1811”. J Cf. Constitución 2. Cf. Cf. Cf. Cf. Constitución 5. Cf. Constitución 10. San Eugenio de Mazenod. de Eugenio San Congregación para los Institutos de Vida Consagrada y las Sociedades de Sociedades las y Consagrada Vida de Institutos los para Congregación uan Jn Ecl Lumen gentium P 3,8. ablo La Vida fraternaencomunidad, . 3,1. II.Exhortación Apostólica , n.39. Prefacio delasConstituciones y Reglas Vita Consecrata n. 54. Superiora General,Espa˜na Mª [email protected] del M , n.20y25. ar G [San Eugenio de [SanEugeniode ómez M , Manu añas - - -

Oblatio l 277 l Familia Oblata Oblatio l 278 l Familia Oblata la branchefémininedesMissionnaires OblatsdeMarieImmaculée,parle peticiones ylanzarsealamisión. para este joven grupo es discernir los signos de los tiempos, las numerosas actualidad la en desafío gran Un Iglesia. la urgenciasde las de ayuda en acudir a disponibles están y misioneras todo, de encima por consideran, se oblatas las apostólicas mujeres Como internacional. muy ser a gando lle vocaciones nuevas con posteriormente enriqueciendo ido ha se que fundacional”, “comunidad de hablándose comunidad, vida la es pilares sus de Uno Mazenod. de Eugenio San de canonización la gracia por provocada de corriente la de surgido oblato, Jesé” de tronco del “renuevo un como es que España en surgida congregación nueva esta de expe riencia la de habla nos Inmaculada, María de oblatas Misioneras las de times, the numerous petitionsandtoenterfullheartedlyinto thismission. A majorchallengetodayforthisyounggroup istodiscernthesignsof above all, missionary and available to respond to the needs of the Church. themselves, consider Oblates these women, apostolic Oblate As national. inter very becoming later and vocations new with enriched been has that foundation” “community a as themselves identifying life, community is caused bythecanonizationofSt.EugenedeMazenod.One ofitspillars Oblate “shoot from the stump of Jesse”, emerging from the stream of grace about the experience of this new congregation emerging in Spain likean women’s branchoftheMissionary OblatesofMaryImmaculate,speaks demandes etlefaitd’entrerdepleincœurauseind’unetelle mission. nombreuses les temps, des signes les discerner de est jeune tout groupe ce à aujourd’hui lancé majeur défi Un l’Église. de besoins aux répondre à elles seconsidèrent,par-dessus tout,commedesmissionnairesdisposées devenir toutàfaitinternationale.Entantquefemmesapostoliquesoblates, communauté de tion ses piliers est la vie commune, qui les fait s’identifier comme une L’unMazenod. de Eugène saint de de canonisation la par suscité grâce de « un comme Espagne en surgit qui congrégation nouvelle cette de l’expérience de ici S S S ummary ommaire umario rejeton (oblat) de la racine de Jessé de racine la de rejeton(oblat) – – – La hermana Mari mar Gómez Mañas, superiora general general superiora Mañas, Gómez mar Mari hermana La Sister Mari Mar Gómez Mañas, superior general of the the of general superior Mañas, Gómez Mar Mari Sister Sœur Mari Mar Gómez Ma˜nas,Gómez Mar de Mari générale supérieureSœur » qui s’est enrichie de nouvelles vocations jusqu’à jusqu’à vocations nouvelles de enrichie s’est qui » », émergeant ducourant « fonda - - - - Oblatio Documenta Oblati FINANCE, CO-OPERATION AND AUTONOMY IN THE EARLY YEARS OF THE NATAL VICARIATE. 1851-1903

Alan Henriques, omi

n discussing the finances of the early years of the Natal Vicariate

which came into existence in 1851 with the appointment of Bishop l IAllard as the first Vicar Apostolic until the end of the term of office of the second Bishop, Jolivet in 1903, the structure of religious life 279

and in particular the vows of poverty, chastity and obedience played an important role in the establishment of the Vicariate. In addition to the l structure of religious life, it needs to be borne in mind that the need for co-operation and the personal aspirations for autonomy were at play in the establishment of this new Vicariate which covered the Free State, Lesotho and the Transvaal. The enormity of the territory and the task of first evangelisation set forth important challenges for the Oblates of Mary Immaculate and the other religious congregations that embarked on the joint-venture of evangelisation in this newly established mission territory. In this article, three strands will be investigated: the first being the life of Father Sabon the first priest in Durban, the second being the visitation of Father Martinet which serves as a point to summarise the ministry of Bishop Allard and prepares the way for the arrival of Bishop Jolivet on the scene and finally the close relationship that existed be- tween the Sisters of the Holy Family and the Missionary Oblates of Mary Immaculate in the early years of the Natal Vicariate. These three aspects of investigation present to us a good picture of the finances in the in the early years of the Vicariate. Through mutual Oblatio l 280 l Documenta Brain pointsoutthefollowing: Joy Immaculate. Mary of Oblates Missionary the with conjunction in pitals in collaboration with otherreligious congregations who worked astute purchasesoflandonwhichtheybuildchurches,schoolsandhos two bishopsoftheNatal Vicariate theyaretobecommended fortheir business modelhadbeenadoptedintheearlyyearsof Vicariate. simple a if achieved been have would than more infinitely was ritories that religiouslifebroughttotheofministrywithinmissionter put before the needs of individuals and bears testimony to the richness co-operation and support the needs of this new mission territory were following year, 1849, hewassentto Algeria andthenlaterreceivedan religious, solidinhisvocation. Hewillbeanexcellentmissionary.” stances, tofollowhisown will. Fortherest,heisagoodpriest, following abouthischaracter: “Sabonseemedtome,insomecircum July 1848.Inthatsameyear, FatherSabon’s NoviceMasterwrotethe July 1844andtookhisvowsasanOblateofMaryImmaculate on30 within theDioceseof Valence. Hewasordainedtothepriesthoodon6 such arapidrate. the of growth the fices various endeavours.Ifithadnotbeenfortheirreadinesstomakesacri individuals involved andtheir personal needsforautonomy withintheir tion and harmony the Natal Vicariate was built despite the egosof Jean-Baptiste Sabonwasbornon17 By accruinglandandbuildings, byworkingtogetherinco-opera Free Stateandinthediamondfields. in thatterritory.Healsoinitiated buildingoperationsintheOrange British Administration to lay down the foundations of the Church of aconventschoolinPretoria, andtookadvantage of theliberal the Transvaal goldfields, undertook the construction of churches and chase itanderect buildings.JolivetacquiredlandinPretoriaand erty andinmanipulating his verylimited funds toenable him topur Allard particularly showedconsiderableacumeninselecting prop Given the challenges of the limited funds at the disposal of the first F ather S Natal Vicariateat possible been have not would abon

and

his M 1 ission th June 1817 at Rochegude June1817atRochegude

in D urban - - 2 The The th th - - - - -

the GeneralSuperior: study. Father Sabonexplains hismissionincorrespondencewith of correspondence by FathersBoulle and Vogt hasbeen used in this bles in the early days in Durban. The English translation of this body ary OblatesofMaryImmaculate in whichherelates some ofhistrou by FatherSabontotheSuperiorGeneral, Joseph Fabre,oftheMission written in French, during the period of January 26 – November 1, 1865, future generationsofCatholicIndianstoentertheColonyNatal. Father Sabonlearnt Tamil anddidremarkableworkamongthese and MadraswhohadlandedinDurbantoworktheColonyofNatal. 13, 1885. In 1860 he took charge of about 300 Catholics from Calcutta to DurbanwherehespenttherestofhislifeuntildeathonJanuary posted was he which after Pietermaritzburg in months few a spent he obedience togoSouth Africa in1851.OnhisarrivalNatal1852 his chapelandplansforthefuture: the many otherpressingneedsFather Sabon comments on the state of nations fromboththeCatholics and Protestants intheColony. Despite given bythe Vicar Apostolic of Natalandtherestwascollected asdo built a six roomed house which had cost him £ 360. £ 200 had been effect; Ineedabout£700. beautiful plans, it is true, but the difficulty is how to put them into have anewonebuthowcanI carryonwithoutmoney?Ihavemade great stateofdisrepair;torepair itispractically impossible; I should But Idonotwanttostopthere;mychapelissmalland in avery Concerning the finances needed for this venture, Father Sabon had five years. have become Catholic since their arrival in Natal, that is in the last all theirchildrenandhaveevengivenbaptismtotwelvepaganswho desire toinstructthemistherefore handicapped.However,Ibaptise I canonlydoitintheevening when theday’sworkisended.My ble formetogatherthem together and when Iwishtospeakthem being household servants, live with the farmers so that it is impossi people arespreadhereandthere intheColony;greaternumber, are inNatal.Icannotsaythatmycareisverysuccessful:thesepoor I amincharge,asyouknow,oftheCooliesorCatholic Indians who Of specialinterest toourstudyareaseriesofsixletters originally 3 4 - - - -

Oblatio l 281 l Documenta Oblatio l 282 l Documenta for we are everlastingly among the gaze of a number of protestant min phere appearstenseasSabonreports:“We musteverbeonourguard atmos The (Durban). D’Urban at library the for Dublin of Bishop the bishops andthattheyhadreceived already a collection of booksfrom the assistance of acertain Mr. O’Mahoneytoreceive help from other church in the neighbouring Dioceses.” of Natal had given permission for him “go andbeginfavourofmy Colony of Natal. In addition there is the news that the Vicar Apostolic there werenowsteamboats going regularly between Mauritiusandthe Superior General that receiving correspondence should beeasier since ban asfarafieldGrahamstownandPortElizabeth. ther Sabon’s plan to go and ask formoney for the new Church in Dur Fa was it Pietermaritzburg in Barret Father from help receiving from Apart 200. £ to amounted Pietermaritzburg and Durban both in stage building ofthechapel.Father SabontellstheGeneral: in themission andthe is goodasregardstheprogress 4, 1865,thenews I shallbuildalarge andbeautifulchurch.” a schoolwhichIhopetheSistersofHolyFamily will takeandthen Sabon thengoesontosay:“Ifmyplanssucceeditwill beinthefuture intended asatemporarydue tothefactthatchapelwas structure. report that the chapel is tobe56ft. in length and 16ft.in width. This was having received areplyfromtheSuperior General.Hethengoesonto temporal stateoftheMissionbutsaysthatitwillhave to waituntillater. later.” very sad.Ihaveheldupmycollections,buthopetobeable tobeginagain change histactics:“AsourCatholicsaregenerallypoor, theirconditionis numerous commercialbreakdownsandasaresultFatherSabonhadto Colony hadabrightfutureaheadofit,thatthisperiodwasmarkedby has been going through a “slump”. Despite all the previous signs that the should easilyundoallthegoodthatwehavetriedtodosince1852”. isters whowatchusverycarefully and ifweweretotake a false step we the altar willbeputup;itisreallyverybeautiful: it issquareand The workonmychapel is goingfullspeedahead; in afewdaystime at joy his expresses Sabon 1865, August 5th of letter fourth The In the third letter of that year, 6 In hissecond letter, February6,1865,Father Sabon informs that The combined contributions of what had been collected by that 7 Sabon had wished to send the General a report of the spiritual and SabonhadwishedtosendtheGeneralareportofspiritual and th July, Sabon reports that the Colony 5 Inthis regard he had obtained 8 In the fifth letter, October letter, fifth the In 6 - - - - Sabon hadtotakeupthecollection: who had to stand outside. Father Barret preached at the mass and Father 14. tion oftheoriginalchapel. The newtabernacle for thechapelcost£ generosity ofCatholicsandProtestantsalikewhofavouredtherenova alms received allowed me to build a new church.” the but chapel, the repair to only had I first “At following: the relates of theinaugurationnewchapelonOctober, 29,1865.Sabon and hadmade efforts toopenaschool for Indians in Durban in1863 in the south. Father Sabon wassnotedtohave taught himself Tamil Umzinto to Verulamincluding north area the an in covered that parish Congregation altogether. Father Sabon wasbased in Durban and had a of Natal.OthersmovedontoLesothoorRomewhile othersleftthe people the evangelize to him given obedience the to faithful was and from theoriginal group that arrived in 1852 whoremained in Natal and mayHisHolyNamebeblessed!” to theSuperiorGeneralwiththesewords:“Therefore GlorytotheLord a beauty and befitting a Catholic church. Sabon ends his final letter new chapelhadbeenrealised asitmatched theotherchurchesandhad ten years. Sabon’s lamentations did not fall on deaf ears, his dream of a el that could serve well the Catholic community in D’Urban for the next 11 In summary it can be said that Father Sabon isthe only Oblate For allhiseffort, FatherSabon hadsecuredforhimselfanewchap in £23. my duty,yetitwasnotaverydifficult one: thatcollection brought faint anditwaswiththegreatest difficulty that Iwastogothrough spectful, the greater number of them praying on their knees, I felt odists, Calvinists, Anglicans, Presbyterians, etc., devout, silent, re about tobegin,Isawthemultitude madeupofWesleyans,Meth to sing the Mass: my task was todothe collection: now, whenIwas I hadasked on that occasion Father Barret to preach the sermon and The letter was written on November1,1865whichrelates the story chapel. Expensesalltoldwillbeabout£400. I amhappywiththeenthusiasmthat is showninfavourofmydear protestant gentleman: there is great enthusiasm among my Catholics. rests uponsixsmallcolumnswhichhavebeenturnedandgivenbya The chapel was filled to capacity with an extra hundred people hundred extra an with capacity to filled was chapel The 12

13

9 10 This was due to the - - - -

Oblatio l 283 l Documenta Oblatio l 284 l Documenta “A” onthe large general plan ofthe town that was deposited in the of The propertywassituated at thewestendofD’Urbanandwasmarked Natal apieceoflandthathadbeendonatedtohimduringhislifetime. he died, in his last will and testament he bequeathed to the Oblates of was nursedbyBrotherFerdinandManueluntil his death in 1885. When Sabon Father days final his In (1883-1885). Baudry Alexandre Father his later years in Durban, included Father Monginoux (1873-1874) and based inDurban. The co-operators who workedwith Father Sabonin but amongthe Indian Catholics andothers that were part of hisparish missionary not so much among the indigenous people of South Africa, the OblatesinSriLanka. Sabon hadlived out hisOblate identity as a He wasalsofortunate enough toreceive books writtenin Tamil from school. board. The Colonial Government eventually gave agrantof£25forthe started aschoolin1867whichhad30pupil,3desks,2mapsandblack and was refused finance from the government. He then went ahead and and productivity among its members involved in common projects. It projects. common in involved members its among productivity and ing to the rules laid down then it decreases the level of co-operation organization to which pastoral workers belong does not operate accord Bishop Allard to remainasthe Vicar Apostolic of the Natal Vicariate. Missionary Oblates took a decision that it was no-longer advisable for persist tothe point that on the17 vineyard withinthatNatal Vicariate. However, problemscontinuedto the ministry amongthe Basotho asa sign that the Lord was blessing His of vindication to led initially Zulus the evangelise to failure the ways tho (1862) led to Bishop Allard taking up residence in Lesotho. In some in Natal. The successoftheministryFatherJosephGerardin Leso ermartizburg respectively ensured the foundation of the Oblate ministry of theentireCatholicMissioninNatal. benefit the for was individual one by held was what that fact that to ful faith was Sabon Father death in even So General. Surveyor the of fice The point being raised in this section amounts to the fact that if the The apostolate of Fathers Sabon and Barret in Durban and Piet 14 Father Sabon made many sacrifices for the sake of his mission. and T he

its V

consequen isitation

th of July1871the General Council of the F

ather for

the M V artinet icariate

- - - - - came tothe Vicariate ofNatalonavisitationinSeptember1871. These aresomeoftheissuesthat are raisedbyFatherMartinet who example. for leaders as roles their fulfil to leadership local assist not The tendencyof Allard todominateandtakeoverinlocalsituationsdid journeys. missionary these after recuperate and relax to time adequate missionary exertions on horse-backorfootmissionaries didnothave cises beattended bymissionariesin houses meant that even after long of Bishop first had served as Novice Master in Canada before taking up the post as the always suitetheconditions of the mission inNatal and beyond. Allard Bishop Allard’s austerenatureandhisstrictnessindisciplinedidnot role to play in the problems that ensue within a missionary territory. well as agroup. The personality and character of the leader also hasa efficiency or to a disgruntled group of individuals, who do not function also part of leadership and styles of administration that either leads to more is but money about just not is poverty that point the makes also dures forthekeepingofbooks, theexamination of accounts in January the housesof Vicariate. Father Martinet laid down “detailed proce nature. the bishop and the members of the Vicariate on local matters of specific available to all.” ly localinterest as toforget therestofvicariate. It washisdutytobe “He should never allow himself to become so absorbed in work of pure Concerning the duty of the Bishop in particular Martinet pointed out: the duties confided in him to their full extent – neither more nor less.” Bishop tobeengagedinfulfillingthedutiesofadistrict superior new superior be found forLesotho since it was not appropriate for the to bethesuperiorinBloemfonteinthat FatherBompartwas andthata ther Barret become vicarial-procurator and remain in Pietermaritzburg, suggested: that Fathers GerardandDeltour remain in Lesotho,that Fa the Vicar Apostolic wasnowresidinginLesotho. The followingwas the Vicariate ofNatal. - That books of finance be kept and updated on a regular basis in all - “That each of the administration should be called on to carry out - The need for a more efficient running of the - That the acts of the Chapter at Autun held in 1867 be applied to The followingliststheissuesraisedinFatherMartinet’s Report: atal. His insistence for example that all religious exer religious all that example for insistence His Natal. 17 This was toprevent petty squabbles arising between Natal Vicariate since . 15 16 - - - -

Oblatio l 285 l Documenta Oblatio l 286 l Documenta that the laity should exercise free choice when choosing a confessor. not be prevented administratively from exercising their faculties” use thecorrectequipmentrequiredtocompletejob. completed with agoodlevel of quality by skilled workmen trained to were totake into account the costofmaterial and fortheworktobe that kindofworkwillalwaysamounttonothing.” “Do notstrivetoworkforeconomybydoingsomethingnothing– like suchworkitledthemtobedisgruntled.Martinetgoesonsay: not did they if and duties priestly their neglected they work such joyed this hadnotalwaysachieved the desired results. Since if thepriestsen cariate priests had been used to serve as builders and wagon drivers and to domanual work forwhichtheyhadnotbeentrained. Within the Vi ship ofproperty.” and Juneeachyear, thedutiesofprocuratorandrulesforowner Martinet criticised their attire and the practice of wearing “glaring col fields. diamond the and Lesotho in situation the of true was this ings; build isolated of cluster small a to made additions of consist just not ings weretobeputupwith acomprehensive plan inmindand should opened them up tocriticism from their parishioners forexample. Build their command of English wasapointofcontention precisely because it the same shouldoccur in Natal. The need among the Oblates to improve and Elizabeth Port and Town,Grahamstown Cape in established been staff shouldbeappointed.” “High standardsshouldbeaimed at and apermanent, trained teaching Con cerning the establishment of schools here too Father Martinet exhorted: fields. diamond the in needed was priest another example, For volunteers who could serve as extra staff within the mission territory. if there was harmony in the Vicariate it would make it easier to receive he mademoreofhispersonalobservations.Hewastheopinionthat the localordinary. the maintaining unity or simplyasadisciplinary measure imposed by confessions forwhateverreason,including what hadbeentermed as for the Vicariate and the prohibition placed on youngerpriestsnottohear This situation was made more urgent given the shortage of priestsin - The final point of the report deals with the fact that priests “should - FatherMartinetcautioned against savingmoneybyaskingpriests Other issues raised by Martinet in the second part of hisreport were 18 21 Martinet’s pointwasthatgoodschoolshad 19 Building projects Building 20 and ------by theSuperiorGeneralinsevenyearspriortoMartinet visit the same. The reporthadspelt outindetail all thecomplaints received all the termsofreportandhadhopedthat Bishop Allard woulddo more time to study the report whereas Father Sabon accepted readily priests in Vicariate to nowhearconfessionbutinsistedthat he needed completely different. Bishop Allard hadconceded in allowing allthe to meettheneedsofmissioninSouth Africa. Africa was a rich country and that proper fund raising should be done is possiblya cause forinsomnia.” lowing may be observed: “sleeping in woollen blankets without sheets to be more productive in the morning. According to Martinet the fol for properlinenwhichaidedoneinhavingagoodnight’ssleep andthen more readingmaterial was neededforthehouses,asthereaneed faded because of thecheap material used. Martinet also noticed that ours” underthecustomary black clothing. At times the black clothing be addedthatalthoughthe Oblates inEuropehadworkedtherevival than had been expected by anyofthe confreres inEurope. However, itneedsto longer took evangelization first of challenge The onwards. point this from open be effect in would Zululand to door The (1896). Zululand in Emoyeni, near Entabeni, at Rousset Anselme Father and (1884) Oakford at Mission the in Mathieu Louis Father of advent the until occur did Zulus the among evangelization the in success coveted harmony thatFatherMartinethadwrittenabout. of the human relations needed to be worked on in order to achieve the had deteriorated and needed attention. Due to lack of finance the fabric where therelationships among theOblate missionariesinthe Vicariate and hadtheadvantage of theMartinet report tohelpheal the situation Vicariate of Natal. Bishop Jolivet was more gregarious and sociable as thesuccessorofBishop Allard toleadtheOblateMissionin sons. ByOctober23,1874theHolySeehadappointedCharlesJolivet Oblate GeneralCouncilthatBishop Allard hadresignedforhealthrea called to RomeandinJune1874,Cardinal Bernabò theninformedthe scope ofhispowersduringvisittoSouth Africa. Bishop Allard was the exceeded had Martinet that found and dispute the judged Bernabò so the report was therefore based on facts. In February 1873 Cardinal The growthinthe Vicariate had beenslowerthanexpected andthe The reaction to thereportbyBishop Allard andFather Sabonwas 22 ItwasMartinet’s opinionthat South - - -

Oblatio l 287 l Documenta Oblatio l 288 l Documenta ples intheareaandnotjustcolonists. peo all evangelizing of spectrum its in complete being as considered evangelizing the Zulu people, could the missionary venture in Africa, soitwasonlywhentheOblateshadworkedsuccessfullyin South of people indigenous the evangelizationof the measure small no tively. The initial mandate to evangelize the people of adequate knowledge of the local language and customs to do soeffec an had and Zulus the with working of success a make to heroes Oblate in Natalandbeyond.FathersRoussetMathieu were tobecome the faction fighting did not help speed up the success of the Oblate Mission of occurrence the and languages local the knowing not of difficulties Africa. Much more time was needed for the faith to take root and the South as such places in challenge new a altogether was evangelization ist missions in parishes that had already believers within the parish, first the twocongregations,and withtheOblatesbeingamissionarycon as well. What wasenvisagedatype of“holyalliance”between the Oblatesweretobecome theDirectors-GeneralofHolyFamily of MaryImmaculate.Further tothispointtheGeneralsthatgovern created a close bond between the Holy Family Sisters and the Oblates Immaculate.” Mary of toOblates Bishop the of founder the Mazenod, hisSisters de of care spiritual the confided 1820, in France, Noailles, thefounderof Association oftheFamilyinBordeaux, points outthat:“Shortlybeforehisdeathin1861, FatherPierre a friendoftheOblatesMaryImmaculate.SisterMelanie O’Connor group arrivedinDurbanonthe4 Natal aboard the Syria, andthey departed from Southhampton. The 25 Kimberley.Pietermaritzburg,and D’Urban, Bloemfontein were the On The main centres whereit was anticipated that the Sisters wereneeded extend to working among the Indian and Black communities as well. worked within the Vicariate of Natal. Later, their commitment would date to run schools for the white settlers where the Missionary Oblates th January1875fourteen Sisters accompanied Bishop Jolivet to Port The founderoftheHolyFamilySisterswasFatherPierre Noailles, In 1874theHolyFamily Sisters accepted the missionaryman B ishop J olivet

and

the th March1875. H oly F amily S ister Natal, included in Natal be 23 This - - - - rjc o eaglzto o te epe o Suhr Arc ws an was Africa Southern awareness thathadtobefosteredanddeveloped and wouldonlybear of peoples the of evangelization of project O’Connor goesontosay: Family. Holy the of Sisters the on influence great a had this gregation which they resided. There ensued various options and the general feel decision of BishopJolivet that they should purchasethe properties on the was it and conflict cause later would This example. for Ireland and England in themselves established first Sisters Family Holy the which and ownedbythe Vicar Apostolic. This was followingthemannerin General, Father Fabre, that they wouldreside in houseonchurchland of thismoneyfortheacquisitionland. Childhood Association gave 3 of thePropagationFaithgaveJolivet21 000francsandHoly of the Kimberley Convent. In 1887forexample the missionary society olics ofKimberleyagainraisedasum£1 400fortheconstruction 828 forthebuilding of theConvent in Bloemfontein. In 1878theCath in bazaar a had Kimberley of ladies olic the resources that were at the disposal of the Vicar Apostolic. The Cath 900 SisterstoSouth Africa.” ber ofhisclergy from6to114 andhadbrought284 LayBrothersand schools and14convents,orphanageshospitals,hadraisedthenum tal Mercury Jolivet’s successisstaggering. By 1899it had beenreported inthe fruit inlateryearsofworkingtogether. However, theextentofBishop The Holy Family Sisters had made an agreement with the Oblate joint the in co-workers becoming of process the that meant This the priests’(1996:588).Theywerenotco-workers,inotherwords. the Clergy (McNamara 1996: 588) and ‘everyone else was auxiliary to in the ‘Missions’ the task of evangelization was the responsibility of within thecontextofthisrelationship.Wemustalwaysrememberthat the roleofbeingboththeirProvincialandBishop,hastobepartlyseen more especiallyduringtheyears1875-1887whileBishopJolivethad standing, thereof,ofthesefoundressesandthetaskentrustedtothem, for theConventinBloemfontein.’(Jolivet:20June1876)Anyunder say afterthefirstconcerteveningputonbySisters:‘£400-00 Sisters raisedorweregivenhadtobehandedoverhim.Hecould Bishop Jolivetownedandcontrolledeverything.Allmoniesthatthe that “BishopJolivethadbuilt 99churchesandchapels,82 25 000 francs and Bishop Jolivet used most This gives ussome idea of the scale of ovember 1875 and raised £ raised and 1875 November 24 - Na - - - - -

Oblatio l 289 l Documenta Oblatio l 290 l Documenta paid by the Sisters in France over a six year period at a rate of£400 per properties for the tidy sum of£5 000and the remainder of the debt was the followingremarktoGeneralCouncilon4 ing awareoftheprecarioussituation of theSistersinSouth Africa made tenance and enlargement of the existing buildings. Mother Mouëzy be Bishop all proceeds from bazaars and concerts which was for the main Africa. At thisstage the HolyFamily Sisters weregiving annually to the ing in France was that they did not wish to purchase property in South task afterall.FatherMartinet feltdiscomfort at the lackofproperlinen at the time of the collection but found out that it was not such a difficult present inhislittle chapel inDurban.FatherSabonaswerecallfelt faint when hehadtotakeacollection andthereweremanypiousProtestants duty to have to perform. One sees this in the reflection of Father Sabon relationship betweenthetwogroupsimproved. two communities working asco-workers inthe same vineyard andthe might have desired. Gradually the relationship evolved into one of the as religiousprofessionsandsoforth,farextendedbeyond whatthey the Bishop also serve as their Provincial, and dealt with such matters ries.’ However, the subordination that the Sisters endured while having Bishop duringtheearlyperiodwhentheywerehis‘dedicated auxilia The Sistersweregratefulforthe‘paternal protection’ providedbythe step takentowardssomeautonomyfortheSistersinSouth Africa.” first a was “It that: out points O’Connor Melanie Family. Holy the of Vicariate from thebeginning,however, itopenedthedoortoSisters Sisters considering all that the Sistershadperformed in service to the year. This caused a tense situation between the Vicar Apostolic and the Money is always a sensitive issue and begging is always a difficult It wasFatherSoullierwhotooktheinitiative and boughtthetwo and onewishesheartilynottoletitcloseagain. repeats involuntarily that now the door of salvation has opened up ances which are caused by our situation of dependency, then one stability of the future ofthe Colony andconsidering all the annoy but when weseethe flourishing state of the Works, the promises of If IhadstayedinFrancewouldprobablyhaveopposedthebuying, C onclusion 26 th September1888: - 27 - - -

Melanie O’Connormakesthefollowingobservation: of mutual interest. Concerning the situation of the Holy Family Sisters, cult if hefelt that they were notwilling to accept his positiononmatters ing support and protection as he had the power to make their lives diffi autonomy from the Vicar Apostolic but still needed the Bishop’s ongo more needed Sisters Family Holy The situation. financial their given beds andthesameconditions thatthemissionarieshadtocontendwith in Oblate houses at the time of hisvisitation but those werethe same burg, 1989. TimesHistory,1910, ANew to 1982. G late Bibliography activity inSouth Africa. sacrifices initially stood to prosper in the later years of their missionary they werewellestablishedintheNatal Vicariate. Those willingtomake before years pioneering early the of sharing and sacrifices the to ence sionary territory. However, thesecongregations owe their very exist once each of the congregations hasestablished themselves in the mis the ownership of resources. Autonomy becomes an important goal only was, aseachgroupestablished themselves it wasimportant to clarify riggs , II, A. J. J. Historical Dictionary of the Missionary Oblatesof Mary Immacu As important as the initial sharing in the missionary endeavour co-operation inmission. acquiring structural resourcesforthesakeofsecurity and ahealthy rity. Morevalue hadtobeplaced on economic independence and Sisters were contracted by the Oblates. This threatened their secu initial years becauseofthetermsagreement under whichthe lar problemofverylimited financial and structural resources inthe willing to undergo build up the schools. There was the particu There weremanysacrifices and deprivations that theSisterswere

B

B D and Co.(Pty)Ltd,Durban,1975. Rome, AORS, 2010. Rome, AORS, rain rain uminy , , Joy Catholics inNatalII, et B. Catholic BeginningsinNatalandBeyond, G uest 28 , (editors) University of University Archdiocese ofDurban, Natal and Zululand from Earliest atal Press, Pietermaritz Press, Natal - - T .W. ------

Oblatio l 291 l Documenta Oblatio l 292 l Documenta Joseph’s Theological Institute, was translated by FathersBoulle and ing, theEnglishtranslation made available in theHurley Archives, St Missionnaires Oblats de Marie Immaculée” 1867 letters in Frenchwerepublished“MissionsdelaCongrégation des ary- 1 maritzburg, 2005.(unpublishedmastersthesis) aries inSouth Africa 1875-1922, dral Controversy, ciety Foundation2010. lia” 21(1991),NatalSocietyFoundation2010. ulée “ (Confer p.1. ary OblatesofMaryImmaculate, (PTY) LTD, Durban,1975,pp.181-182. dian_Education_Natal_1962.pdf http://scnc.ukzn.ac.za/doc/EDU/Articles/Rambiritch_B_Review_In Vogt.) ”

7 6 5 4 3 2 1 B Letters of Father Sabon to the Superior General, dated 26 A.BM P. S S. K J. 6 (1867), st B R

ovember 1865 and were written from Durban. (The original (The Durban. from written were and 1865 November p

rain Hurley Archives, SJTI,Letters of FatherSabon,p.2. Ibidem Hurley Archives, SJTI,Letters of FatherSabon,p.2. Ibidem Y. Y. Hurley Archives, SJTI,LettersofFatherSabon,D’Urban,26 J. ambiritch otze i ll B B Missions delaCongégationdesMissionnaires Oblatsde MariaImmac er

eaudoin rain pp. 187ffg) There aresixletterswritteninthecourseof1865. , O’C , The Centenaryofthe Augustinian SistersinNatal, , Peter . . Une souvenir du France, , onnor Catholic Beginnings inNatalandBeyond, “Natalia” 15(1985),atalSocietyFoundation2010. ,: A BriefReviewofIndianEducation: 1860-1960, , Jean-Baptiste Sabon Jean-Baptiste Architects Versus Catholics:TheEmmanuelCathe , The HolyFamily Sisters: Pioneering Mission Rome, 2009,II,p.574. University ofKwaZulu-Natal, Pieter , in St. Joseph’s Theological Institute Historical Dictionary of the Mission “Natalia” 30 (2000), Cedara, KZN,South Africa [email protected] , Alan Henriques, p. 187 and follow .. rgs Co. & Griggs T.W. th January 1865, January1865, Natal So th “Nata Janu omi

------Pietermaritzburg, 2005,p.14. 1875-1922 Africa. South 1860-1960, p.1. Education_Natal_1962.pdf tigated. inves is Sisters Family Holy the and Jolivet Bishop between laboration col the finally and Martinet Father of visitation the of done reviewis a within the mission territory. The finances of Father Sabon are discussed, sons andgroups becamemore autonomousasthey became established per various the how indicates two and Jolivet, AllardNatal, and in first bishops the of period the covers It 1851-1903. Vicariate Natal the of eration asopposedtoautonomyameansofgrowth intheearlyyears 28 27 26 25 24 23 22 21 20 19 18 17 16 15 14 13 12 11 10 9 8

S

http://scnc.ukzn.ac.za/doc/EDU/Articles/Rambiritch_B_Review_Indian_ Hurley Archives, SJTI,Letters of FatherSabon,p.4. Hurley Archives, SJTI,Letters of FatherSabon,p.3. ummary B B Ibidem Ibidem B Ibidem B B Hurley Archives, SJTI,Letters of FatherSabon,p.6. Ibidem Hurley Archives, SJTI,Letters of FatherSabon,p.5. Ibidem O’C Ibidem O’C O’C O’C A. rain rain rain rain rain B. onnor onnor onnor onnor M. , , , , , CatholicBeginnings inNatalandBeyond, ...... Catholic Beginnings inNatalandBeyond, Catholic Beginnings inNatalandBeyond, Catholic Beginnings inNatalandBeyond, Catholic Beginnings inNatalandBeyond, – The article will consider the issues of financial co-op financial of issues the consider will article The – O’C , , , , The HolyFamilySisters The HolyFamilySisters The HolyFamilySisters, The HolyFamilySisters onnor , Unpublished Masters Thesis: University of KwaZulu-Natal, of University Thesis: Masters Unpublished , , Dr. B. Rambiritch: A Brief Review of Indian Education: ,

The Holy Family Sisters: Pioneering Missionaries in , p.iii. , p.81. , p.16. p.68. p.136. p.135. p.134. , p.133. pp.133-135. - - - -

Oblatio l 293 l Documenta Oblatio l 294 l Documenta personas y grupos ganaron en autonomía a medida que se establecieron distintas cómo indica e Jolivet, Allardy Natal, de primerosobispos dos primeros años del Vicariato de Natal 1851-1903. Cubre el periodo de los los en crecimiento de medio como autonomía la a contraposición en ra Famille. Sainte la de Sœurs les entreet collaboration Jolivet la Mgr de l’enquête du Père Sabon, on passe en revue la visite du Père Martinet et l’on y fait au sein du territoire de la mission. On y discute les opérations financières fixèrent se qu’ils mesure à autonomes plus devenus sont groupes divers Mgrs Allard et Jolivet, et il indique comment les diverses personnes et les Natal, du évêques premiers deux des période la couvre Il (1851-1903). commeun moyen de croissance durant les premières années du Vicariat du Natal àl’autonomie, qu’opposée tant en financière, coopération Familia. Sagrada la de Hermanas las y Jolivet obispo el entre colaboración la investiga se finalmente y P.Martinet del visitación la revisa se del Sabon, P. finanzas las sobre discute Se misión. la de territorio del dentro S S umario ommaire

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El artículo considera asuntos de cooperación financie cooperación de asuntos considera artículo El – Le présent article veut examiner les problèmes de la de problèmes les examiner veut article présent Le - glais, françaisetespagnol,estorganisée entroissectionsouparties Généraux, maislàn’estpaslaseuleraisonpourunenouvelleédition. Depuis la version précédente, de 1997,nousavonseutroisChapitres breux Oblats,engagésdansdifférents ministères et àdifférents niveaux. le fruitdesixanstravail intense qui avulaparticipation de nom édition des Roma 2011, 250p. de la FormationOblate / Normas generalesparala formación oblata qui s’estcrééeparcequeles procéduresn’ontpasétésuivies. recourir à une instance supérieure pour régler une situation particulière ter despertesdetempsou àseretrouverdansdessituationsoùilfaut Bien connaître les procédures aide les formateurs à tousniveaux à évi des réalités localespouruncertainnombre d’aspectsdelaformation. toires delaformationetd’élaborer des procéduresquitiennentcompte veau local, demandant aux différentes unitésoblates derevoirlesdirec bien décrites dans letexte quant àelles,sontd’unenaturedifférente. Certainesprocéduressont dans letexte une place privilégiée et sontnormatifs leur travail. de laformation leur fournissantdes outilsconcretsetpratiquespour une manière concrète d’aider les Oblats qui travaillent dans le ministère constituent les Normesproprementdites,tandisquelatroisième se veut utiles pourleministèredelaformation. plus delaversionélectronique desNormesmêmes,d’autres ressources électronique accompagne cette édition, dans lequel on peut trouver, en principales NOTES DELECTURE/BOOKREVIEWSRECENSIÓNES Comme il est dit dans l’avant-propos (p. 11), les principes occupent Les deux premières sections – les principes et les procédures – Cette nouvelle édition, imprimée par Città Nuova àRomeenan Entre la fin de 2011 et le début de 2012 a vu la lumière la nouvelle OMI, GeneralNormsforOblate Formation /NormesGénérales Normes Générales delaFormationOblate. Normes : lesprincipes,proc ; d’autresrenvoient à unemiseaupoint auni é dures, lesressources.Unsupport ; lesprocédures, Cesnormessont - - - - - ,

Oblatio l 295 l Documenta Oblatio l 296 l Documenta En plusdecesdomaines qui sonttraités à chaque étape de laformation, le développement intellectuel, laformationpastoraleetmissionnaire. le développement humain, la croissance spirituelle et lecharisme oblat, nant compte des différents domaines sur lesquels la formation s’étend formation –pré-noviciat, noviciat, post-noviciat – sontdécrites en te première obédience, reçue duSupérieurGén La formation initiale commence avec le pré-noviciat et termine avec la les introduisant par unesection surl’apostolat en faveur des vocations. décrit et analyse ensuite les différentes étapes de la formation initiale, formatif et d’autresaspectsquiseréf en équipedanslaformationoblate,lesdifférents domainedutravail les formateurs, les qualités requises pour être un formateur, le travail cipes fondamentaux de la formation oblate, s’arrêtant quelque peu sur ces de objectifs les et visée la taires, didats et comme banc d’épreuve pour ceux-ci dans leur cheminement can nos de missionnaire vocation la de vérification de critère comme réservée à cette expérience que nous appelons normalement « que la formation pastorale et missionnaire. Une place d’importance est religieuse, pour lepost-noviciatlaformation intellectuelle aussibien mation humaine, pour lenoviciat la formation charismatique et àlavie un aspectparticulier est misenrelief de la formation et pour la qualité de nos missionnaires. À chaque étape est importante et d désormais un peupartout dans la Congrégation, combien cette étape prouve l’expérience mais affirmation, telle d’une portée la perçu ment de laformationoblate.Probablement nous n’avonspasencoretotale pitres Généraux,l’importance dupré-noviciat comme première étape nouveauté, surtoutàpartirdesrecommandations des troisderniersCha ment lecaractèremissionnairedenotretravailpastoral. « missionnaire point àsoulignerestquelemot« pastoral»souventsuivipar comme l’un deséléments essentiels du charisme oblat, la mission. Un lesquels la consécration religieuse et les vœux,la vie communautaire il yenad’autresquisonttraités avec uneattention particulière, parmi Parmi les aspects à souligner en tant que porteurs d’une certaine Première partie Voici maintenant une analyse rapidedechacunecestroisparties. »: ce n’est pasunhasard,c’est pour indiquer explicite é terminante, si elle est bien gérée, pour la poursuite : les Principes. Après avoir indiqué les destina ormes, le texte énonce les prin les énonce texte le Normes, : pourle pré-noviciat c’estla for è rent àcemême travail. Le texte é ral. Lesétapesdecette le stage » ------: étapes spécifiques. Après avoir dit un mot sur le Scolasticat internatio Scolasticat le sur mot un dit spécifiques. avoir étapes Après d’admission, les documents requis, lesrapportsd’évaluation pourdes rentes. Pour chaque étape de la formation initiale, elle offre les critères dans uneunité locale aussi bien qu’en collaboration entre unité diffé importance. cette section peut paraître un peu« technique les le dans contenu déjà est qui ce avec lien le contenuetlesmoyens. étapes, les objectifs, les nature, la souligne texte le dont continue, tion formatif. de l’avancement progressif, surtout à desétapes cruciales, du chemin façon particulière estcelui de l’évaluation, moyen privilégié de lecture vers l’envoi en mission. Un point sur lequel le texte attire l’attention de sieurs types, allant jusqu’aux lettres dimissoriales pour les ordres et des la formation initiale, des grillesd’évaluation, des formulaires deplu prêts pour les différents rapports qui sont rédigés à chaque étape de limites de la vie consacrée, etc. Plus loin on trouve des modèles d relations équilibrées et vitales, savoir comment établir et protéger les la liberté de toute forme de dépendance, maintenir et développer des d’autres aspects typiques de la vie consacrée, tels le célibat consacré, à et financière gestion la à formation de d’oblatologie, missiologie, de programmes des création, la de intégrité et paix justice, pour grammes aspects particuliers de la formation après le noviciat, tels que des pro tion desOblatsFrères,lesprogrammesdeformation continue, certains férents programmesdeformationselonlesdifférentes étapes, laforma des instruments utiles pour le travail de la formation. On ytraite les dif communication. de et d’information technologies des l’usage et etc.) (alcool, jeux, stupéfiants, dépendances des question la Congrégation, la quitté ont qui séminaires ou d’autres Instituts religieux, la réadmission de personnes avec des questionsspéciales rôle desConf nal de Rome, sur les Directoires provinciaux de la formation et sur le Constitutions etRègles Troisième partie Deuxième partie Un dernierchapitre de cette première partie est consacréàlaforma Elle offre desindications relatives à laformationinitiale é rences régionalesdelaformation, cette section termine : les Ressources. : les Procédures. etle : l’appel au célibat, les candidats venant de Directoire Administratif. Il s’agit dans cette partie d’offrir Cette section a été élaborée en Code de Droit Canonique, Droit de Code » et aride, elle a son Mêmesi é jà ------

Oblatio l 297 l Documenta Oblatio l 298 l Documenta WAM, Kraków2011, ss.117. local qu’auniveaugénéral. utile pour l’animation et la formation des formateurs, tant au niveau dans leministère delaformation.Elles sont également un instrument travaillent qui ceux tous à et majeurs supérieurs aux particulière, façon formation y atravaillé. Ces normess’adressentàtouslesOblatset,de référence est l’anglais,lalanguedanslaquelle le comité g 150 Oblate formation etpardestitresdelittératureoblate. de matière en l’Église de officiels documents des liste une par termine modèles pour directoires, statuts, documents d’autre genre. Lasection dence, frommediocrity to fascination with sublime idealsandtheirre the poor, fromfear ofthefuturetowardstrustinGod’s graceandprovi able tomovefromself-concentration towards complete dedication to was of hispersonalfascination withthemanwho a modestexpression towards the issues under examination. He underlined that the book “is both objectively informative and bears the mark of his personal attitude raphies. The author succeeded in creating a succinct narrative which is of theserieswhichistopublishconciseyetliterarily attractive biog ing bothhistoriographyandpublishedletters, with thegeneral scope immense documentation concerning the personofSt.Eugene,includ competent young historian, he didnothave an easytasktocombine the death and200 occasion ofthetwoimportant anniversaries –the150thanniversaryof and celebrates the person of the founder of the Oblate Congregation on omi Church. APaweł by written Mazenod, de Eugene St. on booklet all dedication have decisively influenced the shape of the history of the over activity,and whose actions personages thought, those popularize under thecommontitle “Great FiguresoftheChurch”.Itsaimisto years haspublishedinPolandaseriesofshorthistorical biographies , finds its proper place in this well appreciated series. It describes It series. appreciated well this in place proper its finds , ème Although the author is knownamong Polish Churchhistoriansasa A PolishJesuitpublishing company, WAM, since more than 10 Pawe Cette nouvelleédition des anniversaire de la mort de saint Eugène de Mazenod. Le texte de aétépromu ł Z ając th anniversaryofpriestlyordinationSt.Eugene. ,

omi lguée parleSupérieurGénéral21mai2011, Św. , (Paolo Archiati, Eugeniusz de Mazenod Normes Générales delaFormation Normes omi ) , Wydawnictwo é néral de la

Zając, - - - - - tions, at times heroic and visionary, despite all obstacles. Among these of the poor. He wasable also to answer this voice with concrete ac in thebook–wasabletolisten tothevoiceofGod,Church,and which attracted and drew to him so many people. Eugene –asshown was manifested inhisattitude ofbrotherhood,equality and freedom, source. We couldcall it arevolutionofthebishopMarseille, which he transformedthoseideals by bringingthem back to their evangelical bishop, a then and religious a priest, a becoming first future, the in But ( ideals lutionary triggered bytheFrenchRevolution.Eugeneexperienced the mainrevo text ofhistime, withitsprofoundsocial,political and cultural changes among othergreatfiguresoftheChurch. and briefsummaryofthelife ofSt.Eugenewhodeservedtobeplaced to reveal any historical detail so far unknown but to offer a personal alization with God’s assistance.” (p. 9-10) The aim of the book was not reality of the needypeople, and the concrete ministries of theOblates. fourth chapters lookatthesituationinBangladesh:socio-cultural Many Faces” as understoodbytheOblates worldwide. The thirdandthe abandoned. In chapter two the author looks at “The Poor with Their discusses Eugene de Mazenod’s understanding of the poor and the most chapter first The Conclusion. General a and Chapters four troduction, In General a of consists It University. Gregorian Pontifical the at ity Dhaka, Bangladesh2012,126p. Catholic Church in Bangladesh St. EugenedeMazenod’sand ItsMissionaryImpactonthe Charism read andinformative.( to enjoyable both competence, and skill with drawn VI, Paul by called sus Christ, unconditionally dedicated to the Church” as StEugene was land havereceived aconvincingportrait of the“passionate manofJe preaching andmercyintheconfessional.” in sendingOblatesacrosstheworld,pastoral attitude of “valuable initiatives is the founding of the new Congregation, the missionary zeal Thus in the short biography written by Fr Zajac the readers in Po in readers the Zajac Fr by written biography short the in Thus The personofSt.Eugeneisdescribedinthegeneralhistoricalcon This publication is a licentiate thesis in the Institute of Spiritual Rocky Joseph Liberté, Égalité, Fraternité C osta Jan Walkusz, CatholicUniversityofLublin , omi . The Oblate Delegation of Bangladesh, , evn te or A e Apc of Aspect Key A Poor: the Serving ) in a rather painful way. painful rather a in ) ) ------

Oblatio l 299 l Documenta Oblatio l 300 l Documenta Archdiocese. Dhaka the in remain structures formation their whilst Dioceses, jshahi area (now diocese) but recently moved also into the Chittagong and Ra people and the Khasi and Garo tribal groups. They started in the Sylhet late bishop. The Oblatesministeraboveall to thepoor Tea Plantation ministry is welldeveloped, with local Oblate priests andonelocal Ob Oblate the moment the at difficult, very was Mission the of beginning In Bangladesh,the Oblates arrivedonJuly, 29,1973,andthoughthe an analysis ofhowthischarismisalivewithintheOblateCongregation. and abandoned,” most zenod’sthe and poor the to “mission as charism the titleofthesisindicatesanswer:“ServingPoor”. Obviously, latter? the influence former the does how is: then question the OblateCongregation,andMissioninBangladesh. The The thesisisacombination of twoareasinterest: the spirituality of Vega, de verdad.Estaobritalodemuestra bienalasclaras. Oblatos están dejando su impronta en el “Infierno Verde” y se les quiere Misioneros los Realmente canonización. de proceso su iniciar a oblata y su creciente veneración en el pueblo llano ha empujado a la Provincia viva muy sigue memoria cuya Shaw) Pedro (Mons. Puku Pa’i es erada reit más denominación La sociales. obras de también dotando que fueron las a tierras, aquellas por evangelizador ministerio su ejercieron que más oblatos de docena una Tempier,como así Lefebvre; Mauricio Borzaga, Gèrard, Cebula, Mazenod, de Eugenio oblatos: nombres van lle que empresas y canchas…) (calles, lugares grutas, capillas, quias, parro aparecen que los en gráficos testimonios de serie una recogido Provincia oblatadePilcomayoybuenconocedor todo elChaco,ha Editora LitocolorSRL,2009,114 p. ( founding missionary, Fr. Henry Vanbecame HoofOMI,alivingreality. and thisthesisclearly helps thereadertodiscoverhowdreamof Daniel Corijn, En estelibro,breve,amenoysencillo,elautor, exsuperiordela Miguel The Oblate Congregation has a fascinating history in Bangladesh The thesisbeginswithaninteresting description of EugenedeMa omi ) F ritz omi ,

) omi , Huellas deOblatosenelParaguay (Joaquín Martínez , Asunción, ------research frameworkcalledtripolardialogue. Christian traditions of the Andean people through aninterdisciplinary ment of theChristian theologies deeply rooted inthecultural values and theologies found inthe Andean trilogy, tofoster asystematic develop the anthropological and theological elements of the systematizes Andean Christian and analyses, explores, study This community. the and builder, reciprocator, andconnector with thecosmos,transcendent, ent, and the community. The Andean person isperceived as a bridge- anthropological study ofthe Andean trilogy:thecosmos, thetranscend velopment of Andean Christian theologies through amissiological and Berkeley, California,2011. Andean Trilogy People of Abya Yala: A Missiological and Anthropological Studyofthe ologies, Elements of a Rainbow of Theological Voices of the Indigenous of Abya Yala; inthissense, Andean theologiesareregional theologies within thelarger movement of anelaboration of thenative theologies theologies. Finally, the systematization of Andean theologies is situated cio-cultural and religious context; they are contextual and inculturated Andean Christiantheologies are theologies made fromthe Andean so churches. local Andean the of renewal and decolonization intellectual the Andes. These theologies are situated in thecontext of cultural and multiethnic, and multireligious context of thepeoplesandnations cal Christian churches ofthe Andes islocated within the multicultural, churches. and religions, informed and shaped the life of faith of the Andean local sal ecclesial communion,becauseother localchurches,denominations, models ofcommunity and modelsof ministry. Finally, withtheuniver developed throughout history asrituals, symbols, models of behaviour, with thewritten andunwritten apostolictradition, communicated and with God,andothers.Second, tions ofthepeoplewithcosmos, and cosmologies,inthebasicfundamental tain inthemythsrela the cultural and religious experiences of the Quechua and Aymara, con cal churchesdialoguewiththreefundamental experiences. First,with The emergence ofarainbowmulticolour theologies inthelo According tothedynamicsoftripolar dialogue, the Andean lo de and systematization the advance to intends dissertation This Nicanor Sarmiento , Doctoral Dissertation, Graduate Theological Union, in T upayupanqui , omi , Andean ChristianThe ------

Oblatio l 301 l Documenta Oblatio l 302 l Documenta “ ‘palabra-escucha’dialéctica la que de afirmación la con concluyendo y ascético, un éxododelapropiapersonahaciaelotro;deteniéndose en itinerario de especie una y Propone Dakar). filosófico de Sant’Augustin Instituto teológico el en y Roma de lateranense Universidad la en trata de responder el autor del libro (profesor de antropología filosófica municar, expresarse y encontrarse con losotros?” interreligioso, ¿existen algunas características humanas parapoderco político, cultural, diálogo del Antes ‘diferencias’? las respetando les’ decir ¿es posible encontrarse, escucharse, hablarse, reconocerse ‘igua tre” delainterculturalidad enous namefor America. ( of the Aymara andQuechuaindigenousnationsof Abya Yala, theindig les postulateurs de sacause de canonisation ont acheté au coursdes dit o.m.i., Beaudoin, 2011, 176. Mazenod. Aneddoti, fioretti e curiosità Life of Saint Eugene de Mazenod gène deMazenod, ro, PontificiaUniversidadLateranense,Roma) amor divino que enseña a acoger y a mar a los otros. ( dezca y que esté sostenida por el dinamismo de unidad y diferencia del resplan que vida una en creer a invitación calurosa una comunión: de momento de nuestra vida. El recorrido se transforma en espiritualidad do adarsesinreservasaquel tú personal que tenemos al lado en cada del silencio, la belleza del diálogo, y del estar con los otros; aprendien esclavo de los prejuicios. De ahí el redescubrimiento de la importancia a estar siempre más encerrado en sí mismo, prisionero de una máscara y lleva lo y hombre al atenaza que global inseguridad la de problema del huir para comunidad la a retornar de necesidad la más vez cada siente dialogar un ser humano que no ha aprendido a escuchar, jamás será capaz de capaz será jamás escuchar, a aprendido ha no que humano ser un Dans l’introduction de ce livre, dont il est l’éditeur, le père Yvon Yvon “El dialogo entre los sereshumanos, ¿es todavía posible? Quiero Gennaro ” . Siguiendo la tesis de Bauman, el autor muestra cómo hoy se B eaudoin C icchese Ottawa 2011, 228p. , : omi « , , Éd., Les biographes oblats de Mgr de Mazenod et Mazenod de Mgr de oblats biographes Les omi Eduardo C.Fernàndez, , CiudadNueva,Buenos Aires 2011. ,

Antropología del diálogo. Hacia el “en el Hacia diálogo. Antropologíadel Anecdotes etFioretti autour desaintEu , Ottawa 2011, 224p. , trad. di NinoBucca, Anecdotes andFioretti From the sj

) A estaspreguntas Maria Pia Vacca Sant’Eugenio de omi , R oma ------

avoué sonennui,asouriavec bienveillance sur ladistraction des autres appétit etses gaffes,son aorganisé unesérénadeàfemmeâgéeet plaisanter sur Marie Immaculée.saintqui,aucoursdesavie,asu Un des égards,lasurprenantepersonnalité du saintfondateurdesOblatsde pour lesalutdesâmes. »Eneffet, cestextesrévèlent la richeet,àbien zèle son et charité sa Oblats, aux et diocésains ses à attachement son tre safortepersonnalité, avec sesréactionsvives,sonsensdel’humour, entre lesmainsdemesconfrèresoblats.Ceci fait encoremieux connaî ses écrits, j’ai recueilli plusieurs de ces anecdotes ou depuis undemi-siècle à sacausedecanonisation ou àlapublication de téressantes surdesévénements de savieousonmilieu. En travaillant quelquefois cocasses qui lui sont arrivées ou bien fait des réflexions in dans sesécrits raconte d’une façonvivante et imagée des aventures Lui-même sujet. son à piquants et curieux faits des souvent trouve on servés danslabibliothèque oblate delaMaisongénérale,danslesquels années beaucoupd’ouvragessur Aix, MarseilleetlaProvence,con naquît et prit formeson« Idéemissionnaire OMI re missionnai revue la de direction la Immaculée), Marie Missionnaire oblat (Association laïcat AMMI du l’animation d’Italie, séminaires les dans missionnaire l’animation l’Immaculée), de Missionnaires Oblates rie Immaculée. La fondation de l’Institut séculier COMI (Coopératrices éminent au seindelaProvinced’Italie des MissionnairesOblatsdeMa vacité et précision cette grande figure de missionnaire qui a joué un rôle Oblates, auteurbienconnudupublicitalien. L’auteur dépeintavecvi dans celivredupèreFabioCiardi,DirecteurdesRecherches etÉtudes évidence en plus le viennent qui (1911-2003) Liuzzo Gaetano père du se zèle du déployant dans denombreuxsecteurs apostoliques et missionnaire identité précise une épreuve; tout à naire tano Liuzzo italienne BarbaraCalcei.( publié aussienanglaisetitalien, estenrichidedixdesseinsl’artiste et avoué la sienne, quis’estmisencolère et qui s’estému.Le livre, « Une personnalité aux multiples facettes et unepassionmission Fabio Fino al Polo al Fino ») vià ulusus elmn ds oans as lesquels dans domaines des seulement quelques-uns voilà : C , Roma2011, 98p.+1/8foto. iardi , » (« » omi , Jusqu’au Pôle Jusqu’au L’idea missionaria. LaPassione di padre Gae Nino Bucca, ») (devenue ensuite (devenue ») omi ) ». Pourrédigersonlivre : Cesontlàlestraits fioretti que je mets « Missioni ------

Oblatio l 303 l Documenta Oblatio l 304 l Documenta spirituel deStEugèneMazenod.( et documents desquels émerge un portrait limpide d’un authentique fils lettres 2500 quelques de s’agit Il (Rome). Frascati de OMI Provinciale les Archives de la Maison Générale OMI de Rome et ceux de la Maison l’auteur a soigneusement consulté lesnombreuxdocuments gardésdans Pasquale Catrilli, omi )