The Legacy of Hélène de Chappotin Mary Motte

élène de Chappotin, born May 21, 1839, in , and by those in various administrative roles in Madurai and HFrance, was the youngest child of an upper-class Cath- Europe, could not be resolved.7 These difficulties were due in olic family. She enjoyed a happy childhood with her siblings large measure to the relationship between male leadership and and first cousins. Bright and precocious, Hélène exerted genuine women religious, and were concerned with the organization of leadership despite her youth. Tragically, her mother died, as did the mission of the Sisters among the poor as well as with the two sisters and a cousin, which further shaped her character. Her organization of their life in their religious community. At that relationship with God matured, and she realized God would time both the mission and the community life of the Sisters were always love her more than she loved God.1 For Hélène this gift under the final jurisdiction of the priests who administered the of herself within the context of her spiritual formation meant diocese. In 1876 the superior general, who resided in Europe, offering her life without condition in the service of the church. removed Mary of the Passion as provincial superior before her With guidance from her spiritual director, she chose religious term of office expired,8 and named her local superior of a com- life to realize this gift of herself and in 1860 entered the Poor munity of Reparatrix Sisters in Ootacamund, in the Nilgiri Hills, Clare monastery in Nantes, a cloistered Franciscan community. South India. Mary of the Passion accepted the changes without Although she was there only six weeks, she had a profound, comment. Many Sisters in Madurai, however, wrote to the supe- unexpected experience of God on January 23, 1861, in which she rior general expressing concern about her decision.9 The conflicts spiritually understood the presence of God loving her and ask- continued to defy resolution, and a member of the general council ing her to offer herself for the church and for souls.2 This event was sent as visitor to India to confront the Sisters about the situ- shaped her self-understanding from then on. A short time later ation. The visitor requested the Reparatrix Sisters to denounce Hélène became ill and, at her family’s insistence, returned home. Mary of the Passion, their former provincial, and her direction Approximately three years later, during which Hélène in the mission. They were also told they would have to accept devoted herself to reading, prayer, and the concerns of her fam- a way of being in the mission with which they could not agree ily household, her spiritual director, a Jesuit, advised her to enter in conscience. Their alternative was to leave the congregation. the Society of Marie Reparatrix.3 This congregation was begun Twenty out of the thirty-three Sisters in Madurai chose to leave in France in 1855 by Emilie d’Oultremont d’Hooghvorst in order the congregation and went to Ootacamund to be with Mary of to make reparation to God for sinfulness in the world, through the Passion. This choice undoubtedly weighed upon each with contemplative prayer and ministry in union with Mary.4 Hélène excruciating apprehension. Also, we cannot discount the pain entered this community in 1864 and was given the name “Mary that must have been experienced by the superior general and of the Passion.” After a few months she was sent with others to the remaining Reparatrix Sisters.10 the Reparatrix community in Madurai, South India, at the request One of those who left the Reparatrix offers a glimpse of the of the Jesuits responsible for the mission. intense wound experienced in separation: “It was necessary to The Sisters’ willingness to leave for India attests to their leave, to break up our religious life . . . to break away from a holy love of God and firm commitment to obey within their context religious order to which we were linked by perpetual vows made of religious life. Today we recognize they were not prepared with so much love.”11 Others of the group testified: “We saw her for life in another culture.5 Hélène’s commitment [Mary of the Passion] in action and that is why we dared to start a and energy were soon acknowledged, along with her firm faith foundation with her. Without her we would have left the Society and leadership ability. She was appointed provincial superior of Marie Réparatrice, but we would never have had the courage for the Reparatrix in Madurai. She worked tirelessly with her to start an Institute, especially in such circumstances.”12 These Sisters to develop a fervent community and prayer life joined words make it clear that the Sisters did not leave intending to with other ministries, especially an extraordinary service among begin something new.13 women and children living in the cruel realities of poverty and Their experience of the unknown was shared by Mary of the discrimination within the caste system of India. The Sisters Passion, who had no plan to begin a new Institute, but whose organized workrooms where the women could learn a trade. compassionate heart felt deeply for those who sought her guid- In addition they conducted retreats and helped in the formation ance. Later she wrote of this event: “I know many people believed of local congregations.6 that I had planned it long beforehand, but that has never worried me because in conscience I can say that I had never even dreamed A New Missionary Institute of such a thing. . . . If God had not driven me inch by inch along this path, like a reluctant donkey that does not know where it is Difficulties in the mission eventually resulted in serious mis- going and has to be whipped before it will put one foot before understandings that, despite many efforts both by the Sisters another, our religious family . . . would never have been born.”14 Silence in the face of severe misunderstanding evidenced her Mary Motte, F.M.M., a contributing editor, directs profound respect for truth—that is, genuineness irrespective of the Mission Resource Center of the Franciscan Mis- persons or the rank or position they held—and charity, attributes sionaries of Mary in the United States. Her present that she wove into the fiber of the new missionary Institute. Guided research focuses on the growing consensus between by these values, she held her convictions with humility, honesty, science and theology about creation and life, and on and respect. She suffered intensely throughout her life because of questions it raises for missionary discipleship and her choice to leave the Reparatrix and not simply to submit to a insights for communicating the Good News of the decision against her conscience.15 The church restored complete Gospel. —[email protected] confidence in her only through the process of in

January 2011 23 2002, thereby publicly acknowledging the holiness of Mary of Events led her to where she met the the Passion and her gift of missionary spirituality to the church.16 (Franciscan Friars) in the persons of Fr. Bernardino Dal Vago and In Ootacamund the Sisters forged relationships implanted Fr. Delarbre, the minister general and a general councilor in their unconditional love for God, their belief in each other, respectively. Mary of the Passion was received into the Franciscan and their trust in the missionary vision, which gifted and trans- Third Order in 1882; after consultation with the members, the formed them. This core experience gave them strength to move whole Institute also was by December 8, 1885.26 The name of the ahead courageously through circumstances marked by loneliness Institute was then changed to Franciscan of Mary. and mistrust and became an important building block of commu- In December 1882, questions about her obedience arose nity. Communication and the call to go beyond one’s nationality again in the Vatican, and in March 1883 Mary of the Passion was were highly valued. Right from the beginning the community deposed as superior general by the . However, no one was international, with Sisters from France, England, Belgium, was named to replace her. Finally in 1884 her name was cleared, and Réunion Island. Mary of the Passion’s unambiguous con- undoubtedly through the intervention of Bishop who viction that universal mission was the purpose wrote from his deathbed on behalf of Mary of the Institute17 dynamically penetrated all of the Passion, as well as through input from aspects of the new community.18 Then and now, others who understood Mary of the Passion’s universal mission means an unconditional yes situation. A General Chapter was called, and to being sent by the superior general to where Mary of the Passion was unanimously reelected one is needed for the sake of the Gospel and as superior general by her Sisters in France and the church. in Ootacamund. She then began an intensive In November 1876 Mary of the Passion period of providing a solid missionary and went to Rome with three of her Sisters to see Franciscan formation for the rapidly grow- about their status with the Holy See. Hélène ing Franciscan Missionaries of Mary (FMM). had grown up with a love for the church Mary of the Passion’s heart failed and she died focused on Rome and the bishop of Rome, the peacefully in the community of the FMM in .19 This understanding, already tested in San Remo, Italy, on November 15, 1904, at the India, was further shaken in Rome, where she age of sixty-five. Her death came towards the discovered that persons in responsible positions completion of missionary visits to several com- in the church were swayed by what they had munities in Europe; while her health had been heard about her from the point of view of those increasingly poor since her time in India, the in India with whom she had had difficulties, final moments came unexpectedly and brought but that they did not ask about her experience. great sorrow to all her Sisters. Thus her idealism weakened even further. She suffered greatly: “It is not easy to guess what Elements of a New Missionary I suffered in Rome . . . to disappear, to flee Spirituality from the Cross, to free Mary Victim20 from her sorrows. . . . Only one thing held me back: my Mary of the Passion set forth a new mission- daughters. Facing Jesus, I found myself free to ary spirituality that was to guide the life and go; facing them, I did not feel free.”21 outlook of the newly founded Institute. The Her perception changed, strengthening overall purpose of the new Institute was “uni- her search for truth. Committed love for the versal mission.”27 In its first plan Mary of the church in Jesus Christ enabled Hélène to recog- Passion wrote, “The aim of the Institute makes nize that human actions influenced by lack of it universal.”28 “Universal” held a particular honesty or truth could not ultimately destroy meaning for her, which deepened over her the charity and truth which Jesus brought to Mary of the Passion lifetime. Anne-Marie Foujols, F.M.M., offers this earth. Though Mary of the Passion and her (Hélène de Chappotin) insight: “In universality it was the immensity companions had to endure enormous suffer- of God which she perceived, repeating with ing in the process, Pius IX approved a new missionary Institute, the Psalmist: ‘The earth is the Lord’s . . . everywhere I am at the Missionaries of Mary, on January 6, 1877. This was the first home with this God who is my All.’ This was the source of the missionary community of women begun by a woman with the ‘everywhere’ of the missionary call.”29 purpose of universal mission in the Roman .22 The immensity and greatness of God seized Mary of the The Holy See instructed Mary of the Passion to formulate a rule Passion, leading to her conviction that universal mission was of life and open a community and in France in addition the gift of vocation given to those called to be members of the to the community already in Ootacamund.23 The new community Institute. She wrote: “The supernatural is the missionary spark; settled in Brittany, in the diocese of St. Brieuc, where Bishop it is love of goodness which is the glory of God embracing the Augustin David proved a tremendous support.24 whole earth.”30 “Oh! My dear daughters, if you understood In view of continued misunderstandings (that is, that Mary the gift of God, the greatness of your vocation, the purpose for of the Passion and her companions were disobedient to the which you were created.”31 Subsequent General Chapters of authorities in the diocese of Madurai and to her religious supe- the Institute, along with continued practice, affirmed universal riors in the Reparatrix), Mary of the Passion realized that the newly mission as the basis of the FMM vocation.32 The destitute poor begun Institute was vulnerable to being dissolved. She feared of Madurai unsuspectingly enkindled a forceful spark of God’s for the many young women who were joining an Institute that grace, gifting the church and the future with an awakening to could be disbanded. She recognized the need to give it a firmer universal mission. foundation with either the Dominican or the Franciscan Order.25 For Mary of the Passion “the reign of God,” “truth and char-

24 International Bulletin of Missionary Research, Vol. 35, No. 1 ity,” and “true power” were values linked to universal mission, as fully as possible, as indicated in the Constitutions of the Insti- and when grouped together they provided an original insight tute, thereby giving the Missionaries of Mary a unique identity. and gave a particular flavor to the new missionary Institute. For Her experience in 1861 of God’s presence committed Mary Mary of the Passion, universal mission was seamlessly interwoven of the Passion throughout her life to offer herself uncondition- into her intuition of the reign, or kingdom, of God. Her constant ally to God, “marking her vocation and her charism in a defin- return to this image in her writings indicates its vitality in the itive manner, stamping it with a strong, original character, missionary spirituality of the Institute. Mary of the Passion’s closely bound to the life of the Church.”40 This offering of oneself understanding of God was mystical and intuitive, nourished became foundational to the new missionary Institute’s purpose through her study of the Word of God and the lives of the of universal mission. The life Mary of the Passion embraced as a (especially St. Francis) and contemplative prayer. She discerned Reparatrix, her years in India, her fidelity to her conscience, and a crucial relationship among the reign of God, truth and charity, her loyalty to those who joined her in Ootacamund are concrete true power, and the missionary vocation of the Institute: evidence of her growing consciousness of living this offering in the service of universal mission. This offering was planted in a Reign of God. Since yesterday I have been for hours clear and unconditional yes to seeking ways to bring the Gospel wrapped up in God praying for the world. . . . I asked that message—the Good News of God’s reign and love—wherever the reign of true power, of love, should spread from me to the Missionaries of Mary were sent. Today every FMM at the a great number. Then—a passionate desire that this reign time of her final vows offers her life freely and unconditionally may grow in me.33 for the church and the salvation of the world.41 The first Missionaries of Mary had received formation in Reign of God, missionary vocation of the Institute. Something spirituality related to the Eucharist and Mary while they were in my heart tells me that God is advancing towards a great Reparatrix Sisters. However, the concept of universal mission extension of His Kingdom. Let us use as a prayer this dear reshaped their understanding in the new missionary Institute. phrase from the Pater: ‘Thy Kingdom come!’ And above Images of the hidden life in Nazareth, giving Jesus to the world, all, may fidelity like Mary’s summon that Kingdom down and the humble attitude of witnessing God’s love wherever they to earth.34 would be sent in the world were specific paths Mary of the Passion emphasized as ways to continue the mission of Mary.42 Writing Truth and charity. God’s Kingdom come; that will be the to the Institute about seven Sisters who suffered martyrdom in reign of truth and charity.35 China in 1900, she once again expressed this specificity, relat- ing a Gospel image of Mary with the call to universal mission: Reign of God, missionary vocation of the Institute, true power. “God has not taken the most brilliant among us, but the humble, Something in me seems to urge me to pray very much hidden souls, who should be more closely united to the for and to think seriously about the means to be taken to of Nazareth. . . . By imitating her life, hidden yet full of zeal for give the Institute the mark of holiness God wanted it to the glory of God and the salvation of souls, we shall fulfill the have in calling it into being . . . in order to bring about the purpose of the Institute’s existence.”43 Kingdom of God on earth, a renewal of the evangelical Likewise she delineated the relation between Eucharistic and Christian spirit.36 contemplation and universal mission for the new missionary Institute: Reign of God, missionary vocation of the Institute, true power. I am calling down God’s reign. I am praying for the Church. The great missionary of the Institute is Jesus exposed and I tell Love that I admit that I merit nothing but that I have adored on the altar. We have not sufficiently understood such a great desire to see Him give Himself to the world.37 the power of the Eucharist and of prayer joined to action for the conversion of peoples.44 These texts suggest an awareness of God’s reign as extend- ing beyond identification of church with God’s kingdom.38 It is not to be thought that our missionary life necessitates In her 1903 retreat she prayed that the Holy Spirit would come a diminished degree of contemplation. On the contrary, all and reestablish true power. She concluded with what must have the good that the Franciscan Missionaries of Mary will do been a powerful prayer from her deepest being: “O my God, I on the missions finds its source in their relations with God.45 feel that I am about to experience a new Pentecost.”39 Franciscan Ethos External Influences The vocation of the Franciscan Missionary of Mary was also The context of the times also contributed to the self-understanding shaped by Franciscan poverty and minority—that is, seeing of the Missionaries of Mary in terms of offering of oneself to everyone and everything from a lowly place, from below and not God, Mary, Eucharistic prayer, and contemplation. Most French from above—as well as by the poor. The poverty and simplicity religious congregations at the time gave importance to offering of the Franciscan way touched Mary of the Passion during her one’s life in reparation for offenses committed against the divine time with the . This poverty shaped her awareness majesty of God and to devotion to Mary and the Eucharist as well of the spirituality of emptying oneself—“a quality enriching my as to engagement in apostolates aimed at repairing harm caused love.”46 Poverty included the lack of material possessions, which by sin, especially to women and children. The primary aim of Mary of the Passion and the young missionary Institute knew the new missionary Institute gave a specific character to each of very well: “Up to the present God has given us so large a share these elements by rooting them in the call to universal mission, of poverty that we have been found worthy to be adopted by the that is, by situating each in the context of the unconditional yes Seraphic Father [St. Francis].”47 Poverty was a gift that increas- to being sent wherever needed and living each of these elements ingly enveloped her, even to the point of literally not having

January 2011 25 sufficient food for the community, and of always struggling to religious, and they network with other religious congregations, have sufficient finances.48 She described how a sense of poverty other Christians, and other organizations. had taken hold of her: “I feel I have a deep love for holy poverty and that I have banished from among us all attachment to trifles; Conclusion we have nothing. I have nothing, and I hold to nothing. . . . I pas- sionately desire total poverty for my daughters.”49 Mary of the Passion’s mission legacy was wrought through Poverty understood as dispossession was profoundly ongoing Eucharistic contemplation in a growing relationship strengthened through the entrance of the Missionaries of Mary with God, her Sisters, and all whom she met, especially the poor. into the Third Order of St. Francis. was seized In 1861 she experienced God’s absolute love and responded by the image of God, who sent the Son to be among us in the unconditionally in offering herself. This offering brought new weakness and powerlessness of human limitations (see Phil. meaning to mission from 1876 into the future, when a new mis- 2:5–11). As a Franciscan missionary, Mary of the Passion ardently sionary Institute came into existence. It was gifted with a call to desired that she and her Sisters would make known this love of universal mission, directing its members to awareness of God’s God to all, and especially to the poor. infinite love for every person and continuing the mission of Mary by making Jesus known to the world. To be sent in universal To go to the poor, to the little ones, to sinners, is a need of mission continues to mean moving beyond all boundaries to my soul, and my daughters would not be my daughters if witness, proclaim, and discover God’s love. Offering of oneself I did not pass it on to them.50 without condition is essential in the FMM vocation to universal mission. This intentionality continues to define the most humble May these great concerns of God inspire in you . . . the and hidden lives, as well as those who are better known and courage to make yourself very small, very humble, and more publicly acknowledged in the Institute. very forgetful of yourself . . . so as to obtain the extension Commitment to community and internationality became of the kingdom of God here below. 51 ways of living missionary consciousness that opened to others. With Mary of the Passion as their acknowledged leader, the The poverty she saw in the Incarnation and in the life of Francis, new missionary community joined the Third Order Regular of which she desired for herself and her Sisters, remains the basis St. Francis.54 Concepts of self-emptying modeled in the Incarna- for establishing a way of living and relating with those who are tion, lack of material goods, and the expression of God’s love at the bottom of a society—a condition for being sent in univer- for all creation give a Franciscan character to her mission legacy, sal mission. This orientation is affirmed in the Institute today: preempting any sense of superiority in relationships. The poor “We return to the Franciscan sources and discover again how especially need that kind of empty space where they can move to see from a lowly place, contemplating the gift of God in each toward new hope and dignity—and hear the Word of God’s person, in every creature, and in all Creation.”52 In provinces love for them. throughout the world the Sisters strive to live among people who Today the women who continue the legacy of Mary of the are very poor, embracing the conditions of life of the people to Passion form international communities-in-mission in countries whom they are sent, including many elements of the insecurity on every continent. Franciscan Missionaries of Mary come from material poverty entails.53 Fidelity to the people is likewise an seventy countries and live in a Franciscan way of life as Sisters important criterion for remaining in situations of violence and in community. They are dedicated to universal mission, contem- war. Everywhere the Sisters live frugally. In all instances the plative Eucharistic prayer, and living together with peoples who FMM are part of local dioceses of the Roman Catholic Church. struggle for their identity and living. They participate in the various leadership conferences of women Selected Bibliography

Works by Hélène de Chappotin (Mary of the Passion) lated from the French by the Franciscan Missionaries of Mary. The papers of Blessed Mary of the Passion are in the Archives of the Grottaferrata, Italy: FMM, 1994. Franciscan Missionaries of Mary, Grottaferrata, Italy. Launay, Marcel. Hélène de Chappotin (1839–1904) et les Franciscaines missionnaires de Marie. “Oser sa vie” (Hélène de Chappotin [1839– Works About Hélène de Chappotin (Mary of the Passion) 1904] and the Franciscan Missionaries of Mary: “Risking One’s Bouillerie, Anne, de la, F.M.M. “How Is the Kenosis of Christ Lived Life”). Paris: Cerf, 2001. in the FMM Charism Today?” Paper given at the FMM General Maleissye, Marie-Thérèse, de, F.M.M. A Short Life of Mary of the Passion Chapter, Grottaferrata, Italy, 2008. (Helen de Chappotin). Mumbai: St. Pauls, 1997. Foujols, Anne-Marie, F.M.M. “Mary of the Passion’s Perception of Motte, Mary, F.M.M. “The Ecclesial Vocation in the Writings of Mary Universal Mission.” In Universal Mission Series, no. 2. Rome: of the Passion.” In Studies Honoring Ignatius Charles Brady, Friar FMM, 1995. Minor, ed. Romano Stephen Almagno and Conrad L. Harkins, Franciscan Missionaries of Mary. Very Reverend Mother Mary of the pp. 379–408. St. , N.Y.: Franciscan Institute, 1976. Passion, Foundress of the Franciscan Missionaries of Mary. 1914. Trans- Notes 1. Marie-Thérèse de Maleissye, F.M.M., A Short Life of Mary of the et les Franciscaines missionnaires de Marie. “Oser sa vie” (Paris: Cerf, Passion (Helen de Chappotin) (Mumbai: St. Pauls, 1997), pp. 21–22. I 2001), pp. 62–63. also wish to acknowledge invaluable help for this article received 3. A spiritual director’s advice was then respected as a command. through conversations with Anne de la Bouillerie, Alma Dufault, Launay writes concerning this event that, in a confidential account, and Nzenzili Mboma, all members of FMM, acknowledging that Mary of the Passion wrote (1882–83), “By making me follow another the limitations are my own. road they thwarted God’s plan for me” (Hélène de Chappotin, p. 71). 2. Ibid., pp. 32–35; also Marcel Launay, Hélène de Chappotin (1839–1904) 4. Society of Mary Reparatrix, “Love Without Limits” (privately printed

26 International Bulletin of Missionary Research, Vol. 35, No. 1 undated booklet), p. 5; located in the archives of the Sisters of Marie (Grottaferrata, Italy: FMM, 1981), p. 166 (Journal 43), located in Reparatrice. FMM archives and the Mission Resource Center. 5. Although prepared for a cloistered life in a moderate climate and 31. For a Reading, p. 38 (Journal 545). not for missionary life in India, the Reparatrix responded to a call 32. Mission Handbook (Rome: FMM, 2008), books 4 and 5. to Madurai in 1860, five years after the society’s foundation in 1855 33. He Speaks to Me in the Heart of His Church (February 25, 1885) (Launay, Hélène de Chappotin, p. 86). (Grottaferrata, Italy: General Secretariat, 1971), p. 39; privately 6. Ibid., pp. 87–88. printed; located in FMM archives and the Mission Resource Center. 7. Ibid., pp. 101–19; de Maleissye, A Short Life, pp. 43–74. 34. For a Reading, p. 141 (Journal 659). 8. Launay, Hélène de Chappotin, p. 113. 35. For a Reading, p. 141 (Journal 529). 9. De Maleissye, A Short Life, p. 70. 36. For a Reading, p. 141 (Correspondance 2:207). 10. The two congregations were reconciled in the late 1970s when Alma 37. For a Reading, p. 141 (Spiritual Notes 184). Dufault, F.M.M., and Mary Piancone, S.M.R., were superiors general 38. Foujols, “Mary of the Passion’s Perception,” p. 5. of the FMM and the Society of Marie Reparatrix. 39. For a Reading, p. 141 (Spiritual Notes 400). 11. Catherine Bazin, F.M.M., The Foundresses: First Companions of Mary 40. De Maleissye, A Short Life, p. 34. of the Passion (Grottaferrata, Italy: FMM, 2008). 41. Constitutions of the Franciscan Missionaries of Mary (Grottaferrata, 12. Launay, Hélène de Chappotin, p. 123. Here a “foundation” would Italy: FMM, 1986), p. 74, article 89; privately printed. mean a specific missionary insertion; an “Institute” would mean a 42. For a Reading, p. 25 (Correspondance 1:2; Spiritual Notes 222). congregation. 43. For a Reading, p. 38 (Journal 545). 13. Ibid., p. 113. 44. For a Reading, p. 76 (Spiritual Notes 341). 14. Memoirs of V. R. Mother Mary of the Passion, Foundress (privately 45. For a Reading, p. 143 (Custom Book 2:11). published; Rome: FMM, 1971), p. 29. 46. For a Reading, p. 109 (Spiritual Notes 100). 15. In her last retreat notes in 1903, Mary of the Passion refers repeatedly 47. For a Reading, p. 203 (Custom Book 2:2). to her lack of confidence, her suffering, and her fear, all rooted in 48. For a Reading, p. 203 (Spiritual Notes 168). the experiences that began in 1876. 49. For a Reading, p. 204 (Spiritual Notes 298). 16. Decree for the Introduction of the Cause of Beatification of Mary of the 50. For a Reading, p. 31 (Spiritual Notes 171). Passion (Rome: FMM, January 19, 1979), p. 3. 51. For a Reading, p. 167 (Journal 515). 17. Plan of the Institute (1877), article 10; located in FMM archives. 52. General Chapter Document 2008, Introduction; located in FMM 18. She wrote in her Memoirs: “Twenty-two years later, having had archives and the Mission Resource Center. missionary experience, I found myself no longer free to enter a Poor 53. In many poor places throughout the world the Sisters live in housing Clare monastery” (p. 19). similar to that of their neighbors, accepting the ways in which the 19. Launay, Hélène de Chappotin, pp. 111–36; de Maleissye, A Short Life, impoverishment of the village people is present in their lives. Even pp. 74–78. as they strive to live in this way, there are always new challenges 20. Mary of the Passion often referred to herself as Mary Victim. calling them into uncharted territory. As they live among the people, 21. De Maleissye, A Short Life, p. 78. they seek to get to know their neighbors, to live as their neighbors 22. Launay, Hélène de Chappotin, pp. 122–23. do, and to build up friendships by learning from the people how 23. De Maleissye, A Short Life, pp. 79–80. God is present in their lives already. They then seek to arrive at the 24. Ibid., p. 81. point where together with the people they can discern how God 25. Memoirs, p. 31. calls them into the future. In all of this they remain faithful to their 26. Launay, Hélène de Chappotin, p. 132. FMM way of life. 27. Anne-Marie Foujols, F.M.M., “Mary of the Passion’s Perception of 54. The Franciscan Order consists of the First Order, i.e., the priests and Universal Mission,” in Universal Mission Series, no. 2 (Rome: FMM, brothers; the Second Order, i.e., the Poor Clare Sisters; the Third 1995), pp. 1–2; located in FMM archives and the Mission Resource Order Regular, i.e., religious women and men who follow the Fran- Center. ciscan Rule for the Third Order; and the Third Order Secular, i.e., 28. Plan of the Institute (1877), article 10; located in FMM archives. lay women and men who follow the Franciscan Rule for the Secular 29. Foujols, “Mary of the Passion’s Perception,” p. 2. . 30. For a Reading of the New Constitutions with Mary of the Passion

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