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The Legacy of Hélène De Chappotin Mary Motte The Legacy of Hélène de Chappotin Mary Motte élène de Chappotin, born May 21, 1839, in Nantes, 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 missionary 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 beatification in January 2011 23 2002, thereby publicly acknowledging the holiness of Mary of Events led her to Rome where she met the Order of Friars Minor 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. Raphael 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 Missionaries 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 Holy See. 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 David 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 pope.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.
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