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Saint Mary Euphrasia Spirit and Charism

Translated by Sr. M. Jacinta Morrison, R.G.S. from Regards neufs sur Sainte Marie Euphrasie

Peekskill New York 1979

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A. Biographical Data B. Archive Documents Correspondence Instructions to Novices Councils and Chapters Process of C. Charism: Our Discovery of St. Mary Euphrasia 1. Her passionate love for God 2. In Christ: of Mercy 3. Daughter of the Church: 4. The Good Shepherd in Five Continents D. Appendix List of Foundations

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A. Biographical Data

Information about the life of Mary Euphrasia has come to us from the writings of Bishop Pasquier, Canon Portais, Father Emile George, Denise Pezzoli, and (Sister) Marie Dominique Poinsenet. We shall develop five elements which show how Rose Virginie Pelletier is prepared for her mission.

1. The climate of faith, charity, and service in which the Pelletier family lived, and the courage of Mme. Pelletier in facing the ordeals which beset her enkindled in Rose Virginie a similar spirit of faith, love, and service.

2. A series of circumstances led Rose Virginie to Tours. After the death of her husband in 1806, Mme. Pelletier left Noirmoutier for Soullans for the sake of her children's future.

Madame Choblet, a friend of Madame Pelletier and a native of Soullans, had just opened a school which had a good reputation in Tours and which offered a sound religious education. She agreed to accept Rose Virginie as a pupil.

This boarding school was situated near the Monastery of . Founded on October 28, 1714, then abandoned during the Revolution of 1789, this monastery was reopened in 1806, just four years before the arrival of Rose Virginie Pelletier in Tours. It was not until 1809 that the first "penitents" were admitted.

3. The death of some of her loved ones created a void in the young girl. 1805 - the death of her elder sister, Victoire Emelie 1806, November 27 - the death of Dr. Pelletier 1812 - the death of her brother, Constant 1813, June 11 - the death of Mme. Pelletier

Let us add the departure in 1814 of Mile de Lignac for the Ursulines and of another friend for Carmel.

At eighteen years of age, Rose Virginie could freely envisage her entrance into the Refuge.

4. During her , Sister Mary Euphrasia, not having enough to do, read a great deal  The Bible, at this time, generally reserved for and religious  The manuscript lives of the  All about St. (his letters, an abridged biography) and the Refuge (their beginnings and early days), all the manuscript documents that were available at that time.  The Annals of Carmel, describing the journeys and foundations of  Saint Teresa. These thrilled the novice.  Judging from the quotations and examples in which her instructions to the Sisters abound, most likely she read the writings of the Fathers of the Church.

5. Let us stress the fact that Saint Mary Euphrasia remained for sixteen and a half years at the Refuge in Tours before going to Angers: October 20, 1814 - entered the noviciate September 9, 1817 - Profession. The next day she was named "Mistress of Penitents." May 26, 1825 - Superior of Tours May 21, 1831 - Superior of Angers

All the witnesses at the process of canonization attest to the success of the young Superior of Tours. However, she herself confided that she suffered in Tours because of the small number of boarders and especially because of the lack of enthusiasm on the part of the older Sisters who feared another Revolution.

B. ARCHIVE DOCUMENTS STUDIED

1. Correspondence 2. Instructions to the Novices

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3. Council Book 4. Various books of the process of and Canonization a) Apostolic Process for Beatification and Canonization of the : Mary of Saint Euphrasia b) Depositions Diocesan Process 190 I - one volume only Apostolic Process 1905 - Volumes II and III c) Documents of Diocesan Archives Volume I - Generalate 1832-1835 Some Foundations 1833-1841 Constitutions 32 and 33 Sister Mary of the Passion Drach 1845-1868 Inquest and reports 1845-1869 Volume II - Episcopal correspondence and others The Viot Case 1848-1856 Erection of Provinces 1854-1855 d) Documents from the Archives of the Mother House of the Good Shepherd Volume III - Correspondence of Cardinal Protectors: Cardinal OdescaIchi (1836-1838) Cardinal Della Porta (1841) Cardinal Patrizi (1842-1870) Letters of Bishop Angebault and others (1842-1869)

CORRESPONDENCE Letters to: Sister M. Stanislaus Bedouet 3 volumes Sr. M. 2 volumes Sr, M. of St. Sophie Lavoye 1 volume 1 volume Sr. M. Theresa of Jesus (Mme. de Couespel) Miscellaneous correspondence 2 volumes

One notices:

 The frequency of these letters (often only a few days apart)  the very affectionate tone of Saint Mary Euphrasia, always encouraging; she comes across as a true mother  in practically all her letters there is a recurring theme of joy and thanksgiving  the tie-in of the Scripture text at the head of the letter with the letter's content  the lively style: short sentences; frequent exclamations; direct approach humorous, witty, rambling letters in which Saint Mary Euphrasia jumps from one subject to another  Saint Mary Euphrasia's interest in every detail in the life of the foundations and also in the sick Sisters at the Mother House  Expressions which she used most frequently: When a cross comes? Fiat! Expressions of wonder: What marvels! Miracle! Prodigy! It is: the work of God! the will of God! These are the designs of God! We are overwhelmed by graces.  Reflections on varied difficulties, with a very great insistence on sufferings and the Cross.  The letters in which there is no mention of money are very few.  Saint Mary Euphrasia comes across as a prudent woman, one who is skillful in handling delicate situations.  Exhortations of union among the houses and prayer for one another abound.  In all this correspondence one feels a "spirit."

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EXTRACTS OF SAINT MARY EUPHRASIA'S LETTERS TO SISTER MARY OF ST. SOPHlE LA VOYE

July 10, 1835

"Come to me all you who are weary and I will refresh you. "

"You are overwhelmed with work, my good Saint Sophie, and I was worried about you. I can't tell you, my daughter, how grieved I am when I don't hear from you . Yet, I do realize how overworked you are. "

July 18, 1835

"And the Spirit of the Lord was with them."

"How I desire, my beloved daughter, the Spirit of the Lord to guide you in all your ways. I went out early this morning, ahead of you, and I met you. I sent for the mail, my daughter, because I was anxious. You can imagine with what joy I read your letter. I am answering it at night. Oh no indeed, my dear Mary St. Sophie, your details do not tire me!" October 4, 1835

"Those who instruct others will be great in the Kingdom of Heaven."

"I am filled with joy that the Good God gives you as well as us so many souls to instruct. "

October 24, 1835

"I will lead the soul into solitude. "

"I gather from your letter, my darling daughter, that your good Master has led you into retreat. "

November 4, 1835

"The Lord has guided me in all his ways. "

"May he always guide you, my beloved daughter, as well as all our Sisters whom I cherish in the of Jesus. "

January 22, 1836

"He will wipe away all tears from your eyes. "

This is the first letter I have written since the beginning of our wonderful mission. God, my dear daughters, has given you sentiments that are capable of drying my tears. We love you all, my darling daughters. The longer I live, the more does this feeling grow in my heart. I constantly offer you to God. "

November 13, 1836

"Truly the Lord is here. "

"May His Divine Spirit always live among you!"

January 19, 1837

"It is by faith that we are justified. "

"It is faith that supports our labors and sustains our hope. We are lost in admiration at the graces God bestows on us. "

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January 19, 1838

"It is true, my dear Mary of Saint Sophie, I have been on the cross a bit. I have been ill for seventeen days and our dear Sister Assistant has been away working for the glory of God and your consolation. In my little sufferings, I thought only of God and our dear foundations. My daily suffering was that I was not able to answer you sooner. "

INSTRUCTIONS TO THE NOVICES

(from notes taken by the novices during Saint Mary Euphrasia's instructions.)

There are several original notebooks extant that make possible the reconstruction of the essential teaching of Saint Mary Euphrasia.

There are also a number of notebooks of a later date in which the wit and humor gradually disappear to give place to a more serious and moralizing text.

From a hundred Instructions given to the novices, we have systematically noted the authors quoted and the advice given. Some dominant themes emerge which we have given to you in all simplicity. We have also added a page of amusing anecdotes which make Saint Mary Euphrasia's style both enjoyable and colorful.

These instructions, taken as a whole, reveal Saint Mary Euphrasia as:

 a woman who is aware of the difficulties and obstacles that beset every novice at the beginning of her religious life.

 a well-balanced woman, having a great deal of common sense, resolutely optimistic.

 a cheerful woman, with a good sense of humor, who knows how to speak the language of her audience, even when it is a question of very deep spiritual realities.

 a woman who was very much in touch with her time.

As to the actual instructions:  one finds practical exhortations for all virtues.

 each instruction, even if it has a given theme, touches on all aspects of the spiritual life. It is like a spontaneous conversation.

 as a rule, Saint Mary Euphrasia leans in her instructions on the unfolding of the liturgical year and on the lives of the saints. They become narrative catechesis which recall the illustrations of the Middle Ages (religious theater - sculptures of the cathedrals).

 The importance, frequency, and variety of the citations is astounding

Note:

Very rarely does Saint Mary Euphrasia cite Saint John Eudes: only five times during one hundred instructions to the novices.

Why is this?

 for one thing, the split with the Refuge cut her off somewhat from the Eudist Family.

 At this time, there were four mistresses of the novitiate who instructed the novices on the Rule and Observances and also on the spirit of the Founder. Saint Mary Euphrasia enlarged on this and added her own personal touch.

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 Saint Mary Euphrasia, who had spent sixteen and a half years in the Refuge, was imbued with the spirituality of Saint John Eudes and transmitted it to the novices without explicit citations

In one hundred instructions to the Novices (between 1839 and 1841) mention is made of eighty-eight persons, groups, or different works

The most frequently cited are:

St. Theresa of Avila 41 times St. Anne of Jesus 7 times Carmel 21 times St. Ignatius Loyola 24 times The Jesuits 29 times St. 26 times St. Paul 31 times David 29 times Martyrs of the First Century 14 times Saint Chantal 16 times St. 11 times The first Christians 12 times 11 times St. Augustine 10 times St. 10 times Book of Wisdom 9 times 3 Hebrews in the Furnace 9 times Fathers of the Church 9 times

Other citations are:

La Trappe 8 times St. Francis Borgia 8 times St. Anthony 8 times The Apostles 8 times Tertullien 6 times St. Basil 7 times Apocalypse 7 times 6 times St. Vincent de Paul 6 times St. 6 times Origin 6 times Elias 5 times St. Placide 5 times St. John Eudes 5 times St. Bernard 5 times St. Mary of Egypt 4 times St. 4 times 4 times St. 4 times St. Francis Regis 4 times Modern Martyrs 4 times St. Euphrasia 3 times St. Maur 3 times St. 3 times 3 times St. Stanislaus 3 times Josua – Tobias 2 times St. Frances 2 times St. 2 times St. Charles Borromeo 2 times

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Emperor Constantine St. St. Paul the Hermit-St. Romauld St. Dosithea-St. Benedict St. Francis of Saluste St. Aloysius Gonzaga- St. Benedict Labre-St. -- -Rebecca Proverbs-Song of Songs St. Arsenius St. St. Eulalie St. Paul St. Leocadia

In addition she cites:

Bossuet 5 times Lamennais 3 times Port Royal 3 times Pythogorus, Socrates and Plato The fable: "The Wolf and the Lamb"

In the hundred Instructions to the novices (from 1839 to 1841), we find the following themes as subject matter (not merely cited):

Obedience 49 times Love of the Institute and Vocation 39 times Silence 38 times Humility – Pride 36 times Spirit of Prayer - Interior Life 36 times Struggle against demons 36 times Duty toward the Penitents 34 times Poverty, detachment 29 times Love of work 29 times Generosity - forgetfulness of self 22 times Fraternal Charity 22 times Love of the Church and of the 21 times Spirit of Sacrifice – Suffering 18 times Regularity - Fidelity to Observances 18 times A spirit of justice – Ecstacies common sense 17 times Faith 14 times Frankness - Avowal of faults 13 times Sensitivity – Gentleness 13 times Good Order 11 times Simplicity 11 times Giving good example 11 times Cheerfulness 10 times Union - Gratitude – Courage 9 times Discretion 7 times Being well-instructed in Religion 8 times Even disposition - prudence intelligence 8 times Deportment – manners 6 times Using one's talents 4 times

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SOME FIGURATIVE LANGUAGE

"You know that the dogwood root grows everywhere, it is the same for pride. "

"They (some Religious) are like muddy water. which is odorless until you stir it. But, take a stick and stir it up and immediately it gives off a stench. ..

"In a certain community when a Religious was accused of a fault by his Superior, he merely replied: 'I have nothing to say. I cover myself with the mantle of my humility'. "Yes," replied the Superior,.. I am sure you could wear that mantle on dog days without being suffocated by it. ..

"Let us act in everything with reflection and not like giddy goats."

"I would a thousand times prefer to see a snake rearing on its tail in this room, biting all the novices and even killing them, than to see the spirit of pride creeping in among you. ..

"In order to draw us to Himself, God begins by giving us sweetened cream; but before long He mixes it with a good dose of wormwood and gall, and sometimes, though rarely, he again adds a little spoonful of good cream to reanimate our courage. . ,

"Go to Jesus Christ so that He will help you to be faithful to Him. You should not stay away from the lamp. for then you would not see, nor from the fire, for then you would be cold. In the same way, you should never stay away from Holy Communion."

"You are still little children, in baby clothes and carriages. You always have to be led or you would fall. But there are some of you who should have been out of your carriages long ago. "

"You are.' like a plot of pumpkins; they are all properly planted in the same soil. Some thrive well; some hardly at all; and others look as though they have not been cared for at all. Likewise, all of you here are given the same instructions. Some make rapid progress and others behave as if they had never heard anything. "

"Preoccupation about one's health is another big obstacle to prayer. Saint Francis de Sales said to such people: instead of two measures full of wine, take two measures of courage. However, if you need two measures full of wine, take them; but, don't always be thinking of the thousand ills that exist only in your imagination. ..

"If bread is lacking to us, we will eat potatoes. "

"You have to be buried in dung, like your artichokes in order, like them, to bear fruit. "

"How I fear for a novice who already dreams of being a Superior. I would prefer to see a bear in the novitiate devouring you. He would only kill some of you, while the novice would be the downfall of everyone in the community. . . .I do not like revelations and ecstasies because the author of all that is the demon of pride who makes your ears burn and sets your nerves a-tingling and plays with you as though you were a little ball. ,.

"Regarding a novice who would think herself capable of the greatest works ";

Poor dear! I see no difference between you and a little mouse who would appear standing here wearing a veil on its head and having a breviary between its paws, telling us that it must be elected Superior. . . .A little grain of wheat must, first of all, die in the ground. The more quickly you rot the sooner will you grow and the more beautiful will your harvest be. "

"Let us pray to the Holy to take possession of our hearts and to change our heads. Many of us would be better if she did that. Light heads that never stick to anything. . . .In the head is a tongue. . . .it will be changed too. . . .The Holy Virgin has a large store of good heads, ask her for some. This good Mother has ways of making good heads out of those that are not so good. For proud heads she will obtain humility; for light heads; an interior spirit. . ."

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".. .. Don't bring anything to prayer; neither the pharmacists their remedies; the gardeners their vegetables; the dairy Sisters their cows. One of our dear lay Sisters used to tell me that it seemed that whenever she was at prayer, all the cows were on her back. I told her: 'That is because you don't know how to place yourself in the presence of God. When you go to the chapel, say to the devil: Stay outside, you and your cows! I am looking for God!' Do the same, my dear daughters, in what concerns your employment. "

COUNCIL BOOKS (1834-1890)

There is evidence that the Council Books began only in 1834. In truth, in the early days of Angers, the Sisters were absorbed in very pressing needs; they had to "live" before they could begin setting down their history in writing.

We note:

 The frequency of Council meetings  the announcement of departures for a foundation  the numerous transfers of Sisters from one foundation to another  the frequency of deaths, particularly of young Sisters  the importance of "pious practices" to which Saint Mary Euphrasia and her Council, together with the Community, bound themselves by a vow:  all sorts of novenas so that there would never be a bad Sister in the Congregation  for  for temporal assistance, etc. . . .  the announcement of Saint Mary Euphrasia's journeys: long trips across France and Italy  gratitude of the Congregation for the Government of Napoleon III  notable facts, for example:  the return to the Mother House of Sisters from Monasteries destroyed during the Revolution of 1848  the dismissal of a Sister, and also the reinstating of Sister M. St. FIosse

PROCESS OF CANONIZATION:

There are two sets of procedures extant, the second taking up where the first left off and completing it. In addition, there are two books from the diocesan archives containing various documents and correspondence with several bishops concerning the Mother House, the foundations, etc. . . .and a book from the archives of the Mother House containing especially the correspondence with the Cardinal Protectors.

All the above documents are very important and they have not yet been completely studied.

How does one draw up a balance sheet?

Let us simply point out:

1. The singularity of the steps taken in connection with the Generalate. It was not ordinary to appeal to ; the custom in France was to refer to the Bishop. The first request raised much opposition, but the immediate and total support of the Pope seemed to be the work of the .

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2. The great number of attacks against Saint Mary Euphrasia. She is violently and frequently accused of being: ambitious, uncompromising, imprudent (establishing a foundation without having sufficient resources to maintain it; then abandoning it without keeping her promises). Let us recall the painful affair of Mlle Drach. The requests for dispensations to advance profession date of the novices (the Superiors in the foundations were crying out for professed Sisters) seemed to prove that her detractors were right.

3. Before each foundation was made, there had to be a careful study of the local situation: lodging, resources, possibility of apostolate, of "work," In the course of these "preparations," Saint Mary Euphrasia received numerous letters of refusal, of lack of understanding, unfavorable opinions predicting the worst difficulties. Also, often persons who had promised their support, who had even committed themselves in a definite way, changed their minds and went against the established plans. This was reason enough for her to renounce her plans.

4. Saint Mary Euphrasia received many letters of complaints and accusations concerning certain Sisters. These generally came from ecclesiastics and for various reasons. It is impossible to recount all these incidents here.

After reading these documents, the impression we are left with is that of a responsibility that was crushing in its complexity. Only faith and courage permitted Saint Mary Euphrasia to go on.

Excerpt from the testimony of Sister Mary of the Presentation (Clementine Muller), Mistress of Novices in 1862, Superior of Chambery in 1899. This Sister gives an account of several accusations made against Saint Mary Euphrasia:

"....I lived at the Mother House thirty-four years. nine of which were during the life time of our Venerable Mother. Never did I hear any reliable person speak of anything of that nature (of reprimanding a Sister by making her kiss the ground and further humiliating her by putting one's foot on her head). Certainly, such a correction would have caused a sensation among us and surely, I would have heard of it had it happened even once. "

"....I was ill in the infirmary and I have nothing but praise for the delicate treatment given to the sick by our Mother. The sick sisters could have access to their whenever they wished. I have never heard that they ever met with a refusal. It is true that Communion was taken less often than it is today, but that was in accordance with the Rule of Saint John Eudes which speaks of Communion being brought to the infirmary only once every fortnight. In any case, never was a sick Sister ; left to die without having the comfort of the Sacraments at the right time. "

"... Never have I heard it said that superstition was ever practiced or I tolerated at the Mother House." (a reference to the accusation of having I consulted a "somnambulist" in in order to discover a treasure which was supposed to be hidden in Saint Nicholas Abbey).

" . . . During the life of our Mother, I know nothing of the difficulties that existed between her and the Bishop of Angers; I even had the idea that all went very well between them. . . .It was only after the death of our Mother that I knew the great sufferings she, had to endure and of which she never breathed a single word to us. After our Mother's death, I took part in the Chapter that elected Mother de Coudenhove to succeed her. To prepare us for the election, Bishop Angebault gave a conference to the Capitulants . . . I remember that he compared our Congregation to a tree whose root was worthless."

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C. CHARISM: Our Discovery

Saint Mary Euphrasia

1. Her Intense Desire for God

Proof:

 Her spiritual relationships  Excerpts from her correspondence - Statements of Her Sisters  Her advice to the Novices

In discovering the love of God, she understood the nothingness of a life lived without knowing Him. She gave herself to Him with only one desire: that the glory of God be extended.

This is "zeal for the salvation of souls"!

2. In Jesus Christ: Missionary of Mercy .

"When we unite with the mysteries and virtues of Christ, our life is a continuation of the life of Jesus. "

Saint John Eudes a) The Work of the Father "Doing the will of him who sent me and bringing his work to completion is my food. " (John 4:34)

1. Transcending the power instinct in union with the radical obedience of Jesus, Son of God. 2. Detachment concerning her Mission. b) Incarnating Jesus the Good Shepherd "I myself will pasture my sheep. The lost I will seek out, the injured I will bind up." (Ezekiel 34: 15-16)

1. Special Apostolate 2. The attitudes of the Good Shepherd in daily life a) Recognition of the dignity of each person b) Tenderness c) Diligent and intelligent care; delicacy d) Pardon c) Living the Paschal Mystery "And it was thus that he humbled himself obediently accepting death" (Philippians 2:8)

"This Jesus whom you crucified, God raised him from the dead." (Acts 4:10)

"This Son of mine was dead and has come back to life." (Luke 15:24)

1. The world is a battlefield between God and Satan; between grace and sin. 2. "Arms" for this battle: Prayer, fidelity, detachment, mortification, work, suffering lovingly accepted

DAUGHTER OF THE CHURCH: THE GOOD SHEPHERD ON FIVE CONTINENTS a) Why the Generalate? 1. Immediate necessity

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2. Missionary dynamics 3. Sign of universality and unity b) How It Worked 1. Each foundation was established in answer to a request by Church hierarchy and answered a need 2. With courage: - the "temporal" - the appointments 3. In subsidiarity 4. With a constant concern for unity c) In conclusion What are the results?

11 1 HER INTENSE LOVE FOR GOD

Saint Mary Euphrasia is not a theologian or a religious author. She has written nothing for posterity. The documents we have today were written for a concrete and immediate end.

She is a woman of action, a foundress, an educator, and throughout this "life," a mystic.

She is ardently in love with God and this love mobilized her totally.

Her entire life had a two-fold aim:  to be turned fully toward God "as a sunflower toward the sun," . 'as a compass pointed toward the north" in order to give Him homage and for all men to join her in this praise so that God's name may be honored; that His Kingdom may come and His Will may be done.

 to share her knowledge of God with everyone so that others will also know Him, Infinite Love, and that their lives may be transformed thereby.

In the nineteenth century, she will be for many, especially' for those whom others judge irredeemable, the Image of the Tenderness and the Pardon of a God Who is Mercy.

Saint Mary Euphrasia - Ardently in love with God. What entitles us to make such an assertion?

There is an old adage which says: 'Tell me who your friends are and I will tell you who you are.

The Spiritual Friends of" St. Mary Euphrasia are significant.

Saint Teresa of Avila, the great mystic of the 15th century. Saint Ignatius Loyola, soldier of Christ, instrument of the Father. Saint Paul' 'seized" by Christ on the road to Damascus and who became an indefatigable apostle. The Fathers of the Desert whose solitude purified their vision. The Martyrs of the First Centuries, authentic witnesses. David, the King who loved God passionately - sinner and conceited person.

Are not all of these seekers of God?

Are not all ardently in love with God?

Saint Mary Euphrasia is . 'nourished" by Scripture.

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We have only to look for the proof of this in the relevance of the sentence at the head of her letter and the context of the correspondence.

The Scriptural phrase flows spontaneously from her pen, and this is also a criterion of authenticity - the text is not always quoted verbatim. For example, she sometimes connects two phrases drawn from separate verses.

Five or six times, but not often enough to constitute a style, Saint Mary Euphrasia compares the religious to the Spouse in the Canticle of Canticles: when you have accomplished all your duties, add one delicate addition as a spouse would do so her husband can say, "My well-beloved has ravished me with one single hair." This little extra free addition, "when all your duties are accomplished," is truly an act of a spouse. It is the secret of intimacy of the soul with God. The nineteenth century rarely permitted religious to have the Canticle of Canticles in their hands, much less to quote from it.

In 1840, she said to the Novices:

"You must live by God, in God and for God. . . I live in God; I act only for God. "

The secret of her intimacy with God is revealed in her letters. These are frequent but very brief confidences. Therefore, we find in her instructions to the novices and in her correspondence an insistence on this life in God.

To Mother Mary St. Claire Godelier, May 27, 1840: "Your dear letter has delighted us in God."

To the same Sister on July 2, 1840: "You, who love prayer, my dear daughter, have you meditated well before God?"

In April /833, she wrote to Mother M. Stanislaus Bedouet: "Be all in God, my beloved Sisters, live his life, seek Him only, breathe for Him alone, and let your works be done for Him alone. "

Again to M. M. Stanislaus during the summer of 1833: "O God, my dear daughter, let us hide ourselves in the secret of God's face and His designs will be accomplished. " December 1833 "How good it is! Let us live in Him and for Him! May He be our center and our light. " On November 9, 1833, she exclaimed: "Ah! God alone and His Glory!"

In 1843, she writes to Sister Elizabeth Renon: "Really, my dear daughter, I am so steeped in God and I have such a love for the Works of Palestine that all the chains of calumny and injustice fall to pieces in this divine fire.

"Steeped in God," in silence, in prayer: "I am annihilated in silence and adoration; what wonderful things are happening in my soul. " She writes on July 20, 1836 to Mother Mary John of the Cross.

And in meditation on the Scriptures: :' . . . I shall make this sacrifice again, in spite of the fact that I am overwhelmed, but in losing all for God, I will find all in God." (to Mother Mary Stanislaus Bedouet, December 21, 1833)

She will write again to Sister M. John of the Cross: "Sweet will of God, how I love you...... " January 13, 1837 "How good the Lord is! How I love Him. . . ." April 9, 1837 "The love of God is ineffable. . . ." July 4, 1836.

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All the above citations are borrowed from letters written from 1833 to 1837. They are by no means exhaustive. Nevertheless, later letters reveal the experience of another spiritual stage.

To Sister Mary St. Euphrasia Pechmann, February 10, 1856 "God leads us on a very dark way, isn't that so, my daughter. "

And to Sister Mary Divine Heart Lionet, February 10 1856 "Whoever loves me follows me. " My beloved and intimate daughter, When I was young I used to sing that, but the days of joy are past, aren't they, my darling daughter? And now, surrendering day and night to meditations of holy sadness, my soul follows our Divine Master in the most profound silence of his sorrowful passion. We walk in the night by obedience and faith. "

For Saint Mary Euphrasia, it is humility, the interior spirit, in a word, the Love of God which makes everything possible.

"You cannot live a spiritual life without an interior spirit any more than a fish can live out of water." (to the novices, February, 1841)

"With the love of God, Holy Communion, the Penitents, the Constitutions, we will be capable of crossing seas." (1839)

"You are indeed to be pitied if you do not do everything for God."(1839)

"Teresa alone can do nothing, but God and Teresa can do everything. Yes, my children, the poorest, if they are humble, will be capable of everything with God's help." (Cited seven times in the hundred instructions studied.)

Whatever we read about Saint Mary Euphrasia: letters, conferences, process of canonization. . . we see that her one preoccupation is the glory of God. Some quotations bring to light the intimate life she had with the Holy Trinity, always centered in the heart of their relation of Love.

Saint Mary Euphrasia is a woman of prayer, of contemplation, as witnessed to by the testimonies given at the process of canonization.

Witness of Mother Mary of St. Augustine of Jesus Fernandez Concha, Provincial of the Good Shepherd in Argentina:

"Our venerable Mother kept the eyes of her soul constantly fixed on God in order to know His Will and to accomplish it. " "It was in Holy Communion that she conversed with Our Lord on all that she had to do. "

Sister Mary Caroline (Marie Germaine de Lescazes): "My conviction was that she loved God ardently and lived only for Him. "

Sister Mary St. Peter (Anne Marie Cordule Merckelbagh): "I know of no other excess in our Venerable Mother, but the love of God. " "She was constantly united to God. "

Sister Mary St. Victor Humeau, a professed lay Sister at the Mother House:

"Always united to God in prayer, she seemed to me to be totally penetrated by His Presence and His Spirit."

Twenty-four testimonies have been retained, all expressing this conviction that' 'her soul was intimately united with God in love. " Living in God, she acted only for Him.

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Sister Fernandez. Concha: "Another effect of divine love in was her diligence in doing all things well, even the smallest. . . lest she should displease the Lord. " "From what I have witnessed I am convinced that the Venerable would never have done even the smallest thing if she thought it was contrary to the Will of God. .,

Leon Gamier, printer: "I am convinced that the Venerable was all for God, who inspired all her acts and undertakings. .,

Sister Mary St. Peter Merckelbagh: 'The Venerable loved God with an ardent and pure love. This was evident in all her words and actions, in her entire conduct. .,

"This great love of God was pure and disinterested, not only free from all human motives but seeking only God for God Himself. " . r Sister Mary St. Victor Humeau: "She sought God and worked for His Glory with a totally pure intention regarding the smallest things as well as ! the greatest. This is what I saw in my daily dealings with her. " !

Sister Mary of the Savior Elfen: (Prioress of the Mother House) "It was the love of God which inspired in her that perfect conformity of her will to the Divine Will. I attest that the Venerable servant of God, as I knew her, loved her Sovereign Lord, that she consecrated herself entirely to His Glory and that her great desire was to be united to Him on this earth as in heaven. .,

Mother Mary of St. Adolph Petry: "Our Venerable Mother loved God with all her heart, above all things. Hence her close and continual union with Our Lord even in the midst of unbelievable labors. "

Sister Mary of the Heart of Mary Julienne Huschle: "She manifested this love by giving her entire life and all her strength to the divine glory. .,

The testimony of Father LeDore confirms all those of the Process: "She was a woman of prayer and union with God. She even confided in me that she had recourse to God in all her affairs. .,

Finally, the study of the process of canonization confirms that in her instructions to the novices and her advice to the Sisters, Saint Mary Euphrasia was constantly preoccupied with the Will of God, of life in Him:

Sister Mary St. Peter Merckelbagh: "She had a forceful way of preaching divine love to the Sisters and I have already mentioned that when we heard her, we felt inflamed. . .'. She had tremendous zeal for religious perfection and she did everything to communicate it to us . . . she recommended love of the' cross to us . . . she spoke of the holy Will of God as the unique and supreme rule of our labors, our sufferings and our activities. .,

Reverend Achille Rey. Oblate of' Mary Immaculate. Superior of Pontmain: "After what I have observed in the Good Shepherd of Metz, I can that in religious formation, she knew how to inflame her daughters with divine love and zeal for the glory of God. "

Sister Magdalen of St. Mary of Egypt (Frances Body): "She spoke to us only of God and the things of God when she came to see us. . . . It was this love which inspired her with these lively exhortations which fired us for the service of God and the conversion of sinners . . .in the rules and observances that she gave us; all this was to animate us with a spirit of charity, "

Sisters Mary of the Savior Elfen: "She recommended the love of God to us; it was this subject to which she returned most frequently during her instructions and counsels. "

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Madame de Couespel was a privileged confidant of Saint Mary Euphrasia, especially in all that concerned her spiritual life. In a discreet way Saint Mary Euphrasia expressed to her faith, her confidence in the mercy of a God full of tenderness for whom she burned with love.

In 1840: "I pray and wait. O life of God, life of the Cross, life of faith. It is in you that the works are brought forth. How my soul suffers, but how I love God!

Oh! Pray that I may live in the Cross; that I may be crushed by the Cross, that I may die to all except the Cross. . . This spirit of life that God has put in you will set us on other shores. My poor spirit is inflamed at the sight of what God will do for you!"

In 1842: "You sense it, my darling daughter, never has my soul been more drawn to the interior spirit, to prayer. It is the pillar of fire which directs everything. "

In 1846 when Mme de Couespel was sent away from Angers at the height of the trouble with Bishop Angebault: "This tempest doesn't touch my soul. At first it did upset me. Now I keep silent, I pray and hope. For just a short time the dikes will hold back a torrent of mercy and love springing from the Sacred Heart of Jesus. "

In her instructions to the novices, prayer holds a prime place:

June 24, 1839: "We must be nourished by prayer and contemplation in order to give milk to the novices, who are only little children, and to the poor penetents. "

July 26, 1839: "Lend yourselves to your employments but always return to God. "

Concerning the lack of spiritual help in the beginning:. "During the time of novitiate let us do as the ant who goes and takes shelter in a jar of jam. Let us always take shelter in the Heart of Jesus. "

Humble prayer will help us to do God's work: ''Those who are going to make foundations are in the battlefield and must be armed with the shield of Prayer. "

(October 15, 1839)

October 2, 1839: "How could a nursing mother manage without taking bread or wine? i.i Likewise, of what use would we be to souls without prayer and a love of silence. Love silence; love recollection! Lock the door against distractions when you go to prayer. God will shower graces on you. Where does aridity most often come from? It comes from being continually pre-occupied with self. Some seem to wish that that there were always someone to see what is lacking in their soul, thus satisfying their pride. "

October 3D, 1841: "Prayer, my children, does everything and without it we can do nothing. "

August, 1841: "It is through prayer and contemplation, my dear daughters, that our Congregation will be victorious. It is through prayer and contemplation that we will carry on our works and sustain them. Let us remain prostrate before our Savior for our poor monastery in Strasbourg. Illness is still raging and most of our Sisters are lying on a bed of suffering..."

During the same period -August, 1841: "I notice that we always receive the greatest graces during Profession retreats. This is a clear sign that prayer is a sure way of touching the Heart of God. "

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To the Novices, October 15, 1839: "Avoid self-seeking. Love to be hidden in God in a little corner. The first person who relies on herself, who believes she can carry on the works by herself, will be the scourge of the Congregation. . . .Be like the sunflower which is always turned toward the sun and like the needle of the compass which always points north. In the same way always keep turned toward God, the Congregation, and obedience."

October 16, 1839: "Right at present (during retreat), we are flooded with graces. This is all the more reason for us to be humble. "

Having known God, Saint Mary Euphrasia suffers from not knowing how to give everything to Him. ~ Before the glory of God, she is conscious of her poverty. I1 'I "And, my dear daughter, I tell you this in confidence; the sight of my sins, my incompetence, my misery ;1 overwhelms me; this is such a sublime vocation!" (to Sister Sophie Lavoye - 1838) I; In the course of her correspondence with Sister Mary John of the Cross David, we note:

September 8, 1836 "We are about to establish the foundation of Lille, and I think that of Sens also. But what miseries and crosses I experience! It is my sins that are an obstacle to greater good. Oh God! my daughter, how my heart suffers! I do everything badly. . . may God be praised even in my misery ! "

December 22, 1837 "I will tell you about Marseilles. Ah, my daughter, what sufferings we are undergoing! It looks as though Our Lady wants the work. But what should we do? Our infidelities cause obstacles. " April 13, 183$ "Goodbye, my dear daughters! May Jesus and Mary bless' you. Oh! how I am asking them to do this. But you pray, too, that my many sins will be forgiven, that they will not put obstacles in the way of grace."

January 18, 1839 "Ah! How dearly we pay for our infidelities. "

April 18, 1839 "It is you, my darling daughters, who must accompany me to Bavaria and deal with the court, a mission which already makes me tremble because of the sight of my sins and my incompetence. "

To this awareness of the love of God, an awareness characterized by enthusiasm and adoration, she seeks a radical response: religious life as it was in the fourth and fifth centuries - a substitute for martyrdom - a total response, a radical gift to the love of God.

"How beautiful is our vocation! I esteem it even more than martyrdom." (to the novices, October 23, 1841)

The parallel between religious life and martyrdom, in a sense of the fullness of life (and not in a sense of suffering) is a familiar thought to Saint Mary Euphrasia. From this comes an apparent contradiction. In June 1840, Saint Mary Euphrasia declares to the novices that she' 'loves our mission to the point of dying for it, " and her whole life proves this. But she confides to the novices March 17, 1840:

"It is good to tell you the truth: I prefer much more to preserve or support the vocation of one of you than to undertake the conversion of fifty or even a hundred penitents. The reason for this is that we must always aim at what is most perfect. "

It is in union with Christ that one's life finds its meaning and fulfillment.

"I have come to rate all as lost in the light of the surpassing knowledge of my Lord Jesus Christ. For His sake, J have forfeited everything.",(Phi!. 3:8)

''He who lives in me and I in Him will produce fruit abundantly." (Jn.15:5)

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"I solemnly assure you whoever believes in me will do the works I do, and greater far than these." (Jn. 14:12)

God revealed Himself to Saint Mary Euphrasia; she was aware of Him and gave herself to Him. This gift of herself is not a "myth or pious idea!. " Saint Mary Euphrasia lived it in "zeal for the salvation of souls. " This expression of Saint John Eudes, which Saint Mary Euphrasia made her own, could be translated into contemporary language as "consecration to God expressing itself concretely in service to others. "

Saint John Eudes was a contemporary of Descartes. The distinction of soul,- body had not yet come into his vocabulary. He used the word "soul" in the biblical sense of the term, in the sense of the whole person animated by a spiritual principle (anima: soul, person). Saint Mary Euphrasia used the word soul in this sense. She understood God's passion for men and that, in a certain sense, God is not "complete" as long as all people are not aware of Him. She wanted everyone to meet Him because this is a "homage" He deserves.

Father Danielou writes: "What should rouse us in our vocation is not just the necessity of the souls we want to save; rather it is the Love of God that urges us to desire that God be known and loved. It is from this painful impatience at seeing that Christ is not loved that the authentic missionary vocation springs.' ,

2. IN JESUS CHRIST: MISSIONARY OF COMPASSIONATE LOVE

"When we are in communion with the mysteries and virtues of Christ, our life is a continuation of the life of Jesus. " Saint John Eudes

A) ACCOMPLISHING THE WORK OF THE FATHER "Doing the will of him who sent me and bringing his work to completion is my food. " (John 4:34)

1. Transcending all power and command instinct and living the radical obedience of the Son.

The radical obedience of Saint Mary Euphrasia is a response to and acceptance of the right of God over her person and her actions. Let us recall that even as a novice, she realized the meaning and value of obedience; a realization which led her to make a vow of obedience even before the date of her Profession. (cf. Conferences, page 328). Later as Superior, in order not to lose the merit of obedience, she asked Father AIleron, her confessor, for the permission' 'to bind herself by a vow to obey him on seven important points, such as accepting all his decisions without reasoning them out, and undertaking nothing extraordinary without consulting him. " (Portais, page 277)

Throughout her life she was completely submissive to the Church and to the Pope. This was especially noticeable when the Generalate was being established.

Let us cite several testimonies:

Sister Mary of the Presentation, Clementine Muller: "Our Sisters even told me about the heroic act of obedience which she made, in deference to Bishop Angebault, by relinquishing the acquisition of Saint Nicholas Abbey, which could have been procured for 11,000 francs and which, at that time, would have been so useful to us. "They also told me that when Bishop Angebault had dismissed Sister Mary Theresa of Jesus de Couespel from his diocese and when this Sister had returned to Angers for a visit, the Venerable did not want to receive her into the Community, but in the parlor, as a stranger. Yet, Mme de Couespel was the friend and support of our Foundress.. " Henri Louis Pasquier, Rector of the Catholic Faculty of Angers

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The Mother had the submission of a child regarding her Superiors; . . some members of the clergy who doubted her obedience to the Bishop were never able to cite a single fact to me to support their accusation. When we get to the bottom of the accusations, we find in general nothing definite except the displeasure of Bishop Angebault at not being able to govern the Good Shepherd as a Diocesan Congregation. "

To Mme de Couespel, Saint Mary Euphrasia wrote on April 17, 1841: "I want only the Divine Will, which will be made known to us by the Bishop of Nice."

And to Mother Stanislaus Bedouet, June 6, 1834: "You are ready for everything. I know that. It is this disposition that God uses to do great things through you. "

January 16, 1839: "An obedient soul converts entire worlds. Obedience works miracles. . . . A soul who is always obedient is always joyous. "

In 1839: "Always have a blind obedience. Human arguments are insupportable. 'I So much the worse for Superiors if they fail; you don't have to answer for them. " I

March 27, 1840: "Obedience, my dear daughter, will wonderfully dispose you for the accomplishing of God's designs on your soul. Notice that the Sisters who have accomplished most in the Congregation are those who have been the most obedient. Do not prefer your light to those of the Superior. Do not examine when they tell you to do something but obey blindly. Living like this you will do the right thing and the conversions you undertake will succeed because an interior spirit will animate you. "

April 1840: "Understand clearly, my children, the faith is the guardian of obedience."

August 1840: "You will have the grace only if you are sent. ,.

April 17,1841:"1 have every hope for an obedient novice, even though she may have other faults, while another with every quality but who cares little for obedience makes me anxious for her vocation. "

September 1841: "What would you do without this virtue, my dear daughters; you will be sent to , Italy. . . etc., and you will establish Houses, but these houses will be made of cards which, if you wish, you might paint blue, green, pink and then the first gust of wind will blow them to bits, "

September 1841: "For greater perfection, my dear daughters, it is necessary to set out for your new mission the very day of your appointment or the next day; sometimes not even knowing what your destination will be. You want to go to London some day and yet you are not ready to obey. Do you think you can convert Protestants without being obedient? When it is time for you to leave, you will have a thousand reasons. fifty objections; finally there will be endless babbling. Will this be your perfect obedience? If you aren't rooted, so to speak, in this obedience, what will become of you?"

Advent 1841:"1 tell you. I always go there (to the Crib) with the shepherds who, as soon as they heard the call, dropped their crooks and ran toward Jesus. They didn't say, 'But who will take care of our flocks, Wolves will eat them. Besides, we don't know where to go,' This is how we should act, my children, in order to find God who calls you through the voice of your Superiors. You must neither answer back nor think about it; you must go. "

Spring 1842: "Once again I tell you, my 'dear daughters. don't be taken up with yourselves as though you were jewels saying: 'I can't do this; I don't know how to do that.' Let God act. We are only weak 'instruments he uses to accomplish His plans. Most of the time it is cowardice that imprisons our soul and we mistake this infernal suggestion "for humility. To avoid giving in, follow the route which holy obedience traces out for you; do not allow yourself the tiniest reflection. "

Like St. Ignatius, Saint Mary Euphrasia realized that the strength of union necessitates a radical obedience, a complete openness to the will of God. She explains this to the novices in her instructions.

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October 29, 1841: . . . . it is imitation of this radical obedience that gave rise to the saying in Rome, The Superior General of the Jesuits has more authority than the Pope himself.' In fact, he did write to his religious: 'Go there; "come here' and immediately they would go hundreds of miles without a murmur. "Saint Francis was in India ready to baptize one hundred thousand converts; he received the order to leave there and he obeyed at once without : even thinking that perhaps all his work was going to be in vain. It was even agreed that, if his Superior should not have the time to write, the letter "J" would suffice to make him return. This is what Saint Ignatius often did when he could not catch up with his correspondence, having five thousand religious to govern. He didn't need to go into detail with; them. And it is still the same today. It is also this way with the Sisters of the Sacred Heart who are going to Italy, Germany, America out of love of zeal and obedience. And it is in this promptitude that a Generalate consists; for what good would there be in having a Generalate in the Congregation if afterwards we had to take precautions when sending Sisters from one house to another ? What consolation do you think we experience if out of one hundred novices, or even out of all our professed Sisters, we find only three who are willing to do everything that is needed. And again. what would it be like if we could not move people from house to house without a great deal of caution, or if someone should say: 'but our Mother General didn't write to me, so she isn't the one who is commanding me.' What good then is delegated authority? And where is perfect obedience, blind obedience? And what would become of the Generalate which can exist only by obedience?"

Such expressions seem to evoke an arbitrary power, a will to break subjects, to make cadavers out of them - dead bodies who let themselves easily and indifferently be disposed of. This is not really so, however, for it is never a question of doing the personal will of the one commanding, nor is it a question of the human success of an Institute. It is a question of doing the Father's Will. Saint Mary Euphrasia discovered this Will in herself, but also in events and in the aspirations of her Sisters. Any decision would be taken only after examining alternatives in prayer. This brief excerpt from a letter to Mother Mary St. John of the Cross David, (August 8, 1837) shows us how sensitive Saint Mary Euphrasia was to the needs of each Sister.

"I have another request to make, but it is a deep secret. Keep it confidential by obedience. Mary St. Angela is here. Saint Sophie needs an Assistant; I believe that Mary St. Athanasius is having problems in Nancy, and I don't think she is going to settle down there. My daughter, do you think that her departure will be an injustice to your dear foundation? We will send you two Sisters in exchange. In that case you may tell Sister Mary Athanasius that she is named Assistant of the foundation at Metz. . . ." Later she goes on to say: " . . . Do you think that prudence inspires this change? I think it would have to come sometime or other. Saint Athanasius loves you very much, but she can't get along with you. Don't ever speak to her about this. . . For the rest, I am not forcing you to do anything, my daughter. Just let me know so that I may send an assistant to St. Sophie. I am suggesting this to you for the good of both." She adds at the end of her letter: '"Once again, if this pains you, don't inconvenience yourself. I think it will eventually come to that, unless you can win her over by great kindness.

When Mother John of the Cross said she would keep her Assistant. Saint Mary Euphrasia replied on August 16, 1837:

"Keep your Assistant, my daughter. Let's hope that Our Lord will give her the sweet and cordial simplicity that your other companions; have. . . ." Saint Mary Euphrasia requires a complete acceptance of an obedience but in her wisdom and discernment she knows how to be sensitive to concrete realities.

Chapter Acts - Louisville Foundation "For several months our dear Sister Mary of the Angels, prioress of our Convent in Louisville, America, has been imploring our Worthy Mother general to relieve her of the heavy burden of superiorship. Her Charity refused to comply with this request, but when it was reiterated several times alleging reasons of conscience which were personal to Sister Mary of the Angels, our Worthy Mother felt obliged to yield to her request. She did this after having assembled the Sisters of the Chapter by the sound of the bell, as it is prescribed, and having invoked the light of the Holy Spirit." (June, 1845)

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We meet this same attitude in the third part of this study concerning the Generalate: in awaiting the decision of Rome, in the exercise of authority, in the preparations preceding each foundation.

Saint Mary Euphrasia's detachment regarding the ''work" is a logical and inevitable consequence of her surrender to God. She is in the service of the work I an instrument of God 1 a servant of the work. r :J) April 28, 1836 she wrote to Sister Mary John of the Cross: . 'I acknowledge to you, my very dear daughter, that I am attached to works only in so far as the glory of God ~ requires. " , j.i , .: To the same Sister, March 25, 1838: ~ Oh, my dear, darling daughter, I want so much to say to God and even to you with a perfect submission: Behold j I~ the Servant of the [Lord!" !'I, , Handmaid, Servant, this word implies a belonging. a total obedience of which Christ Himself gave the . perfect example. ~

To Madame de Couespel in 1838: "I am not guided by self-interest. You know me. On my own I would ~ not want to establish a single foundation. Oh ! No!" J : In 1841. to Madame de Couespel who had accommodation difficulties in Toulon: 1 1 "We have no house - this changes everything. But God is in Toulon, is He not, 'my dear daughter? If His goodness wants us there, He will give us a lodging there. If not, well, we will withdraw in peace and await the moment of His mercy in this poor city. " . . . People are questioning. Let us hide ourselves, my dear daughter, in the Sacred Wounds of Jesus Christ. Let our mission speak for itself. If Toulon succeeds, it will be great in God, for we want only His glory and peace, and then souls. I have abandoned everything into the Heart of God. He is my witness that I have no other desire than to accomplish His Divine Will. . . .At any rate, I do not formulate any project for our Work which is not directed by God Himself. The eye of man has not seen, nor has his heart understood it. "

To the Novices. Spring 1842: "Let God act. He knows very well what is best for our souls. Besides, we are only weak instruments which God uses for the carrying out of His Will.'

Let us note the clearness of the Foundress when she speaks to the Novices, August 10. 1840:

"Thus, my beloved daughters, there is much more merit in going to restore or sustain a foundation than to establish a new one. For in the first case, only the glory of God is procured, while in founding a new house, we risk self-seeking by the renown that ordinarily accompanies such undertakings. "

Since Saint Mary Euphrasia seeks only the will of God, the plans of God, she doesn't hesitate to marvel at what happens at the expansion of the work which seems to grow by itself, by an inner force.

It is for her: "A miraculous work, a marvelous work, a prodigious work!" These words are extremely frequent in her correspondence. Rare are the letters that do not contain one or another of these terms.

To Madame de Couespel. in 1841. Saint Mary Euphrasia writes: 'Don't you notice an extraordinary change in all the houses of the Order? We can't hold back our admiration. We are overwhelmed at the sight of so many marvels, such astounding progress. Everything is being achieved, everything is being perfected. This was the object of my ardent desires. I used to say to our Divine Master: 'Oh! I beg of you, "complete your work, you surely know it isn't mine.' Afterwards, I will begin your American missions. . . ."

To Madame de Couespel in 1846: "They say that your dear Angers House is becoming the greatest of miracles. It is not I who do it but I see very well what is happening is something decidedly divine.

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March 4. 1835 to Mother M. Stanislaus Bedouet: "Now my very dear and intimate Sister, I am in admiration of the works of God, in adoration of His designs and at the sight of His miracles. You see them also, and here is your dear letter accompanied by a song of joy, watered by tears of gratitude. "

To the same Sister during the year 1839: "My soul glorifies the Lord and my spirit rejoices in God my Savior. has founded Poitiers!"

March 22, 1839: "Oh! My God, my heart can no longer contain the wonderful feelings of joy which fill it. Oh! yes, our divine Savior comes to our souls and shows Himself full of love, graces, and kindness."

March 27. 1839: "Taste and see how good the Lord is. I can do no more. Take and read how admirable are the wonders of the Lord. "

May 16, 1839: "Would you believe, my darling daughter. that our Angel has led me to Belgium to decide about a foundation for next year. Oh! My God, I can't get over it!"

June 14, 1839: "There is something divine and extraordinary that I can't explain to you. A river of graces is inundating our holy Institute. ..'!

Then on October 3, 1839: "The Institute is a perpetual miracle! Only God can give to our soul a gratitude worthy of Him for his mercies to us equal the number of sands on the sea shore. All the houses are progressing visibly. What marvels there are!"

Similarly, in the instructions to the novices, the Mother General simply expresses gratitude to "Jesus Christ, true life of the work." (An expression taken from a letter of July 26, 1835 to Sister Mary of St. Sophie Lavoye)

At the end of the summer of 1842: "Saint Paul used to say to the first Christians: 'You are the children of saints' and you, my dear daughters, we tell you that you are the children of miracles. Oh yes, our existence is a chain of miracles, and it is God alone who preserves us and makes us prosper. "

At the start of the Angers foundations: "My dear daughters, there are as many miracles as there are events, but it seems to me that we are used to them because God has wished to multiply them. You admire what is reported about other monasteries and you don't even think about what concerns ourselves, which I find more miraculous than anything I have read or heard. "

"Is it presumptuous to sing the Magnificat of Mary? "The Lord had done great things for 'me. He has smiled upon his servant in her littleness. "

B) TO INCARNATE JESUS, GOOD SHEPHERD

"I myself will pasture my sheep; The strayed I will bring back. The injured I will bind up. " (Ezekiel 34: 16)

1. Specific Nature of the Apostolate

Why, when she was founding a Refuge in Angers, did Saint Mary Euphrasia give it the name of 'Good Shepherd '?

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First of all let us cite historical facts: the fact that she was resuming the same work that had been carried on in the House of the Good Shepherd on Saint Nicholas Street (closed in 1794) could be one of the reasons.

But if we again take up the documents we have concerning the Generalate, we read in the petition addressed to Rome by Bishop Montault (regarding the foundation):

October 30, 1834: "The Religious wish to take the title of Religious of the Good Shepherd. "

These words are underlined in the official letter, which could indicate the express will of Saint Mary Euphrasia and the Sisters regarding the name. It shows also the desire to incarnate the creative love, tenderness and pardon of Jesus, Good Shepherd.

Using Biblical texts, Saint Mary Euphrasia insists on several occasions, especially in the instructions to the novices, on the various preoccupations which a "good shepherd" should have. Among these she points out the importance of feeding the sheep confided to us.

In 1839: "And shouldn't we be meditating all our lives on this of the Good Shepherd? Nothing is more related to our vocation. The Good Shepherd gives his life for his sheep; He is not at all like those hirelings who feed on the flesh of the sheep without even caring for them. We must be true shepherds, true mothers. What does a , shepherd do? He doesn't give his sheep bad grass; he knows them. He leads the little lambs away from bitter plants and does not eat his bread without sharing it with them. If he has milk he gives them his bowl. "

And Saint Mary Euphrasia insists on the attitude we should have toward the young people we welcome:

April 21, 1840 "In regard to the Penitents, you must be like good shepherds; see with what care he leads his dear sheep to the best pastures. During the day he chooses the places where they will find water or refreshing coolness; at the end of the summer he leads them to high places where the grass is higher and more abundant. ..

"If sometimes he notices a bitter plant, how quickly he pulls it up. And how vigilant and careful he is in keeping the wolf away from the flock. This, my dear daughters, is what you must do regarding the penitents who are our dear sheep. Day and night you should live only for them, attending carefully to their needs of soul as well as of body, leading them with prudence toward spiritual pastures according to their spiritual needs. ,.

But for Saint Mary Euphrasia, it is not enough to feed them. One must still go to look for the lost sheep and care for the one that is wounded.

In 1839, to the Novices: "You know that the Gospel tells us that the good shepherd leaves his sheep to run after those that have strayed. In the same way, let us leave some works to lead back the lost sheep of the house of Israel. Sheep of Italy, Bavaria, America, Africa - we must follow them all. "

Still using the Gospel to illustrate this image, she adds further on: "A woman having lost a coin, searched the house for it. When she found it, she called together her neighbors and friends to celebrate. Our drachmas are our dear penitents. "

Again she gives us the image of Christ accompanying the disciples to Emmaus: . " .keeping pace with them. going neither more quickly nor more slowly."

Called to be Jesus Good Shepherd, Saint Mary Euphrasia had only one preoccupation: the penitents.

In 1839, she said to the novices: "Let us love our vocation. Let us win souls for God. Jesus Christ Himself said that He did not come for the just but for sinners. As far as possible let us have only penitents in our convents, especially in those which will be founded in the future. There is no dearth of institutions for orphans and boarders. In this way our classes will be

25 better cared for. If a ferret wanted to run after ten rabbits, certainly he wouldn't catch any, but if he went in pursuit of just one, probably he' would capture it. Don't become involved with a thousand things that don't directly concern you. Go right to the penitents. ..

April 17, 1840, she again specifies: "It is certain that if we stay within the limits prescribed to us by our Venerable Institutor (Saint John Eudes), we cannot fail to prosper, while, on the contrary, if we wish to take on a greater quantity of works, we will do none perfectly and in the end we will gradually fail."

"How I love those Houses that are free from any work except that of the Penitents. "

Elsewhere in the Chapter Acts we see Saint Mary Euphrasia refusing to maintain a House which has drifted from the work of the Good Shepherd. Here is a very clear text concerning the Monastery of Clermont.

Council Book - 1840:

"Our dear Monastery of Clermont had for a founder and superior an ecclesiastic who wanted to introduce works of charity which were quite contrary to the end of our vocation and to the spirit of our rules and constitutions. Our Worthy Mother General pointed this out to him with great wisdom and gentleness. This gentle manner made no impression on his heart. He only became firmer in his projects. . . . "Finally things came to such an alarming state that our Worthy Mother General, after having reflected before God, thought it prudent to dissolve the foundation. Those dear Sisters arrived at the Mother House December 12, 1840, and today Clermont is no longer a part of our holy Institute. "

The following was an extreme measure: At Metz, Saint Mary Euphrasia was patient for more than a year. On September 8, 1834 she wrote to Sister Mary St. Sophie Lavoye, the first Superior of Metz:

"I received your dear letter, my beloved daughter. We are all of the opinion that you should continue to treat M. Chalandon and the ladies of the Council with great prudence and delicacy. . . "Well if those ladies want it, begin with those dear orphans, but speak constantly about the penitents, and surely you will have them. "

And on September 22, 1835 since the question of the penitents was still unsettled, Saint Mary Euphrasia counselled Sister Mary St. Sophie to act with sweetness and patience until Easter. She added a postscript:

"Study everything with great prudence. Farewell, courage! Ah! How well you do in announcing to everyone that the purpose of our vocation is the Penitents. Don't hold back the truth; keep saying that it is the hope of having them that keeps you in Metz. "

The name "Penitents" is significant. It points out the aim of the Institute. Let us again return to the novitiate instructions: In June 1840, in connection with a foundation of the Good Shepherd in Rome:

"I have no doubt, my children, that it is the of the Faith who have called us in such an efficacious way to be the successors of their zeal in the places where they shed their blood. Ours is a beautiful ministry and we may well say it is the continuation of that of the ApostIes. "

April, 1840: "We have two vocations: the reform of morals and the strengthening of faith. " "It is more necessary than ever for us to be firm in our belief since we are vowed by our vocation as much to the conservation of faith as to the reform of morals. "

July, 1840: "Those missions in which we have the honor to fight for the faith. . . ."

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August, 1840: "We will say it again, my dear daughter, it is through our Congregation that the faith will enter the heretical Kingdom (England). "

Let us return to the correspondence with Mother Mary Stanislaus Bedouet:

The end of 1829: "The classes are a great deal of work, But they are souls, aren't they, my beloved? Oh God! what sacrifices this goal demands. Without it, you would not remain at your post; isn't this true?"

sometime and s why we April 17, 1833: s that "Oh God, how holy our mission is! ,Seeking souls for the Divine Shepherd.' ,

June 6, `1834: " . . . If you convert a hundred of them, we will not be jealous, my beloved Daughters, but we want them too. How well ours are doing! It is a real novitiate: fervor, docility, piety. We are in our true vocation." (This is our true vocation.)

(Instruction March 4, 840) This final affirmation: s "How happy is our calling, my daughters", since we are destined to add to the Glory of God."

2. Attitudes of the Good Shepherd Once the "sheep" have entered the., fold in the "holy city" it is up to the Religious of the Good Shepherd, day after day, to have the attitudes of Jesus the Good Shepherd. This study would give rise to the examination of the pedagogical principles of Saint Mary Euphrasia, were it not for the fact that it is not so much a question of pedagogical techniques as of life and that Christian forgiveness largely surpasses educational skills.

a) Respect for the person is recognizing her as a child of God. This principle is too well-known for us to have to explain it. Let us merely recall the short passage in the instructions to the novices, October 5, 1852:

'The Black children. . . they have soul'.; to save like everyone else. Our Lord died as much for them as for us..,"

When it is a question of Sisters, it )is the same attitude of recognizing the dignity of each one. Or, December 24, 1837 Saint Mary Euphrasia wrote to Sister Mary. St. Sophie Lavoye:

As for me, my dear daughters, we can assure you that I am for all of you and for each one in particular. I am not indifferent to anyone. There isn't even one of Our beloved Sisters in the foundations that I don't think of. "

'Character also can cause much suffering have to keep a close watch over it "

In the employments our Sisters should be very gentle and good natured. All classes of society are mixed together here, but nevertheless, it is always painful for some to ask for what they need, and out of respect as well as out of charity we should not put them in a difficult position. " (Instructions, March 14, 1840)

Discretion is a form of respect that Saint Mary Euphrasia recalls often, both in her letters and in her instructions to the novices. Thus in June, 1841: 'If I were to know the most grave faults committed in the Community, or even in the classes, I would not tell you because it would serve no purpose for you to know, and personally I could not talk about it without failing in charity. "

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This respect inspires us not to judge too hastily "Some people approach the end of their lives with peace and calm Others, on the contrary, are troubled, fatigued, sad, and sensitive. Often these two states of soul depend on our temperament. It is our nervous system which is involved, but God sends us these states for our salvation. Thus, my children, never judge a sick person when you see her out of sorts, difficult and painfully tolerating visits. Often she may be doing more violence to herself in this state than another person in whom you admire excessive patience and sweetness. b) A personal and warm attention for each Sister as well as for each girl is such that it could be more aptly termed tenderness. We find it hard to choose from so many examples. For instance, during the summer Saint Mary Euphrasia suggested that the Sisters who wanted to, might make their meditation in the garden. She gave permission for the Sisters to wear lighter clothing in the South of France (the Midi) and in Italy. With touching thoughtfulness, she sent Sisters to visit the families of her whenever she received the latest news of distant foundations.

June 21, 1855 she wrote to Sister Mary Emerite Royer: "As yet we have received nothing but your one precious letter 5th. It was very late in coming. We immediately shared your everyone in both families. "

Saint Mary Euphrasia is attentive at all times: In the Council Books, June 1837, we find a chapter decision dispensing Mile Legrand, foundress of the House in Lille "because of her advanced age (71 years) and out of gratitude for her gifts, from making her novitiate in Angers. Right after her profession she was named Assistant. The wisdom of this gesture on the part of our very Honored Mother met with general applause throughout the city and satisfied all hearts.

During the process of beatification a lay Sister spoke with emotion of a gift which Saint Mary Euphrasia had given her. It was a book the saint had received as a reward in Noirmoutier because she had been "first in her catechism class. "

The sick Sisters were the object of a very special attention. In her daily visits to the infirmary, Saint Mary Euphrasia showed concern for the health of each Sister and in nearly all her letters she gave news of the sick Sisters. In the same way she closely followed the health of the Sisters in the foundations.

In the Council Book we have noted, for example, that when Saint Mary Euphrasia was returning from one of her voyages, she brought back with her a Sister threatened with deafness, so that she could see a well-known physician in Paris.

She counseled the Novices in June 1841: "If you go to see someone who is in her last agony, try to find out what topic of conversation is most pleasing to her. There are some who want you to share their sorrows. Oh! suffer with them, weep with them. . . . "But if you notice that your presence is upsetting them, then that they won't become impatient. "I recommend especially that you don't preach whoever they are, In their weakness you will upset them and far from bringing them to God, you might be turning them away from Him" so whoever It is true "sympathy" that enables one to understand and to realize what another person needs.

July 20, 1840: "Ask God for the ability to understand the penitents weIl, and the temptations they endure. "

June, 1840: "Imitate the conduct of the eagles in your dealings with the penitents. First of all, he leads his little ones just a short distance from the nest, then he makes them take a little higher flight. Then he has them rest for a week or two after their first fatigue in order to renew their courage. Here again the eagle is the model for Superiors and Assistants in the novitiate, all of whom must have this charity for the needs and strengths of each one (in their charge) . . . As to those young people who come here from London, Italy, Germany, shouldn't we have consideration for their customs and temperament and lighten the yoke of the law, imposing it on them only by degrees. "

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September, 1840: "A superior, like a mistress of penitents, must be gentle and loving as a mother, fuIl of concern for their weaknesses. She must imitate the eagle in the care she takes in bringing up her little ones. When they begin to get strong, she tries to make them fly. If they fall, she reanimates them, comforts them, and a few days later starts them off again, and repeats that performance until she sees them flying on their own. "

Thirteen times in the hundred instructions to the novices we find this encouragement: "Never worry about your faults and failures. The good God bends down over the weak who have confidence in Him and who keep striving."

Then in July 1841: 'Believe me, the penitents have enough interior pains to know what it is to suffer and I am very sure that. when you have shared them as I have, your soul wiIl be touched with compassion. Only with difficulty can we form an idea of the struggles that the devil or their passions cause them; it is a continual battle that sometimes reduces them to despair.

c) This delicacy, this motherly tenderness, does not exclude firmness. "We must surround our penitents, as we do our novices, with diligent and sensible care. "

June 1841: "Attention touches the penitents; love wins them over'. Redouble, if you can, tenderness and vigilance toward them. "

August 27, 1841: "I recommend to you today, my dear daughters, should you be Superiors some day, always remember that you have as much responsibility toward the Penitents as you have toward the Sisters. Go to them often to instruct them, console them, encourage them in their work and take care that they have good food. "

During the summer of 1839: "Never leave them. Don't leave them alone and go off to read in your room, or to ask your Superior's blessing. These are misplaced devotions. "

March 14, 1840: "You must always be refined and generous towards the penitents. This is the surest way to win them over to another way of life. "

July 1840: "It would be a great illusion if you imagined that because you know how to compose an address or write an enjoyable letter, you are dispensed from other work. We can hardly nourish the penitents with all those trifles and it is certain that they prefer a mistress who will work with them than one who recites beautiful sayings or verses to them. If instead of preparing meals, someone should serve you flowers in the refectory . . . Well! You certainly wouldn't be pleased about that. Someday I'm going to try to put beautiful bouquets on your serviette, and we wiIl see how weIl satisfied your stomachs wiIl be! . . . You must be reaIly attentive to the penitents in their daily needs. "

July 1841: "Should a Religious in charge of a class give beautiful instructions as soon as she arrives? No! That is not her business. She must begin by using tenderness, care and discretion. First of all, be careful that the meals are hot, the food good and plentiful. Give them good beds and mattresses. My dear daughters, use all kinds of skiIls to win over and charm your penitents. "

In order that these outward contingencies: dress, meals, horarium should not be an obstacle to conversion, the Sisters on a mission must adapt themselves to the penitents and not the other way around.

"In America never let it happen that French foods appear on the table. . . . Make yourselves all things to all people. . . . If you receive a little Indian, don't invite her to sleep on a bed and don't let her see yours. . . .If a tribe serves you meals on the ground as is their custom, then eat on the ground." (Instructions, October 5, 1842)

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This text seems quite characteristic of the religious teacher that SI. Mary Euphrasia was: an intelligent educator, full of common sense, capable of initiatives, a person who knew how to see situations with a faith vision.

To the Novices, October 1842: "Classes of Penitents. I was there for nine years. It is there that I became a religious (italics in the original text). In times of turmoil we mustn't take too much notice. Too great a severity and pettiness can do a great deal of harm. We are all born with violent passions and vices which time develops (She refers to an incident in the youth of St. Francis de Sales - a theft). The severe manner in which he was corrected saved him from ever again wanting to steal. But if he had had negative parents, as most of our poor children have, his faults would have been developed. . . .So it is not ourselves that we should thank because we are not what our children are. This credit goes to God and to our parents. We ourselves are not in control of what happens to us. There are times in the year, new moon days, when we see people's characters and moods changing. They are not masters of themselves. Have charity, my dear daughters, have very much charity toward the penitents, toward our Sisters, toward everyone. "

"Among those we had in Tours there was a girl who at certain phases of the moon would become intoxicated if she could get wine. This need to drink was a passion she could not overcome and she was always trying to get out to drink. We would then give her very strong coffee for several days. The craving would pass and this poor girl would again be the charming person that she always was. So you see, you can pacify a soul with the simplest thing."

To shelter, feed and amuse them; to form them as persons and above all, (and this was not common for poor people around 1830-1860) to teach them how to read and write and to learn a trade. . . this should be our first concern. At the same time, a Religious of the Good Shepherd, fully aware of the difficulties our penitents encounter - as we call them today - their psychological problems, "should teach more by example than by words, should instruct them in the faith."

To the novices in 1839: "One of the most important works of mercy is to instruct the ignorant - nothing is a greater obstacle to truth than ignorance. More ignorant people are lost than learned ones. A very holy used to say, 'How can you convert a man who has hardly ever heard of God?' "

To lead them to conversion, it is not a question of excessive penances:

"I don’t mean that the penitents should not mortify themselves. I just want you to understand that to bring this about you must allow grace to work without rushing its action. Then you will have proof that the result is stable;"

Here is an excerpt from the deposition of a Sister from Luxembourg, Superior of Chambery in 1829, Sister Mary of the Presentation (Clementine Muller):

"Madame d'Andigne . . . called our foundress the Mother of Hope. She excelled in reanimating hope in the souls of the poor penitents.. "

Saint Mary Euphrasia unquestioningly had the gift of arousing the interest of the girls. Besides this aptitude of forming a relationship with them, the faith she had in them, the confidence she had in their potential for development, awakened in them the desire to "grow." This patience which was never discouraged in the face of hostile reactions, which never believed in a hopeless case, was due to the fact that Saint Mary Euphrasia herself was conscious of God's forgiveness. She was aware of herself as a sinner.

"The heart of man, my dear daughters, is an impenetrable abyss. The little we know of it makes us blush. What would it be like if we could see it as God sees it. " (to the novices - June 1841)

Realizing her own sinfulness and at the same time realizing the mercy of God, she manifests this mercy to the sinful soul and restores hope in her. In this way she wishes to reveal to everyone the person of Christ. Among the Gospel scenes that she cites is the meeting of Peter with the Risen Christ.

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Without citing the entire commentary, let us bring out two sentences:

"Our Lord had a sense of humor, since He is God. So He chose to be head of the Church, so that he would have all the more pity for sinners, since he himself had sinned by denying his Master in such a cowardly way. " (June 1841)

The Ultimate Aspect of Love /s Forgiveness

d) Although on her death bed Saint Mary Euphrasia had said that no Sister had ever caused her pain, examples of forgiveness abound, be these toward the girls, towards the Sisters, toward people outside the Congregation, temporary or permanent enemies of the work.

On March 28, 1836, a letter to Sister Mary John of the Cross begins:

'The just man who humbles himself goes straight to the heart of God."

"Yes, my beloved daughter, you are fully pardoned. Your last letter fully consoled me. Let's not think of that wretched affair any longer, my darling daughter. . . .

And as a postscript: "I have just re-read your letter of March 23. My God, how long the time seemed to me! Well, my very dear daughter, don't worry anymore. That's the end of it; I will never think of it again. "

Again to Sister Mary St. John of the Cross: (Jan. 23, 1837) "Father Dufetre (formerly hostile) is in Angers. He is admirable in God and is all for the work. This priest has come back. He wrote to me, 'Everything is over. I venerate you as the beloved spouse of Our Lord, and I love you as my daughter. From now on your work will be mine.' You know me, my St. John of the Cross. That much wasn't necessary to soften my heart. We all received Communion, and when he came to see me, I shed tears of compassion and so did he. This is the fulfillment of the saying of the Holy Spirit: 'Every excellent work will finally meet with recognition.' "

To Mother Mary St. Claire Godelier (Around /835): "I am sending you one of these poor sheep whom the devil has wounded, but the Holy Virgin has restored her to our hearts! It is our little Saint Stanislaus from Poitiers. Tell her that I love her a thousand times more than ever. '

To Mother Mary Stanislaus Bedouet: (March 25, 1834) "Let Saint Angela, who has generously atoned for and wept for her faults, make her holy Profession and then name her first mistress of the children. "

January 24, 1837, to Sister Mary Emerite Royer: "Oh my good Saint Emerite, how grateful I am to you! Our two dead children (Sisters who had left) have come to life again. You can well imagine that I will treat them as I should, with extreme charity and never make them wait for an answer. "

And in October 1842, she said to the novices: "I will give my confidence more easily to a person who has committed faults and is ready to pick herself up and begin anew, sincerely recognizing her shortcomings and confiding in God, than I will to another person who is more sure of herself, less on her guard and also less affectionate. "

On the, other hand, when Saint Mary Euphrasia talks about a misunderstanding or hostility, she immediately adds: "Let's pray for her. "

To Sister Mary John of the Cross, August 31, 1837: "Unfortunately, Mary St. lacked courage. She cannot carry the cross and the outrages committed against our holy Order and because of that our sorrows are overwhelming. The Bishop despises us all, at least he shows it. May our Lord fill him with graces! Oh my God, how very precious is your cross!"

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To the same Sister, October 3, 1837: "The Bishop has just written six pages of reproaches and injuries to me. May God bless them all!"

February 18, 1838: "After the Bishop had already consented, he suddenly refused us. Let's pray very hard for him. "

June22. 1839: "Father Moreau (of Tours) has split with his bishop. There were two factions. The evil is great. Everyone is talking about it. People are convinced that the Refuge is taking Father Moreau's part against the Bishop. What judgments of God! Let's pray for them, my darling daughter. "

These attacks came from people outside the Congregation. However painful they may have been, they were less hurtful than the grave difficulties that came from the Sisters. However, Saint Mary Euphrasia pardons fully, and unity becomes stronger than before. This act of forgiveness is the occasion for a growth in depth.

Saint Mary Euphrasia will found more than one hundred ten houses, with Sisters whose limits she knows, whose weaknesses she has experienced. We will study three situations:  that of Sister Mary John of the Cross David  that of Sister Mary St. Melanie, a sick person  that of Sister M. St. Mechtilde Flosse, a difficult character

Mother Mary St. John of the Cross David Born in Blois, February 25, 1808, Mother Mary St. John of the Cross entered the Refuge in Tours October 20, 1826. She received the Habit June 3, 1827, made her Profession in Angers September 8, 1829. She was the first Superior of the foundation of Nancy in November 1835. July 7, 1840, she founded the Munich House and Was installed November 9 of the same year. On March 29, 1835, Saint Mary Euphrasia spoke of Sister Mary John of the Cross to Mother Mary Stanislaus Bedouet. This is what she said: "Mary St. John of the Cross is truly good and solid. Well! would you believe.my dear daughter, I have not been able to instill into her or her work am kind of order. That is why she looks so plain. . . .Our young Sisters, on the other hand, have a demeanor that could not be more staid or distinguished. Everyone is struck by it. However, Mary St. John of the Cross, is precious. Perhaps, we should overlook her little foibles.

And December 17. 1843 to Sister Mary Saint Euphrasia Pechmann: "I am going to respond to your wise reflections on Munich and the novitiate All that you have written to me is only too true. A discreet letter from Mary St. Helen confirms yours. She is very much aware that the novices aren't followed up. Ah, what should we do, my dear good daughter ? We will go in March. If only God would give me the grace to persuade our dear Sister Mary St. John of the Cross not to increase the novitiate too much, but for the future she should persuade them to come to the Mother House. That is the only solution. "

Sister Mary St. Melanie: In a letter to Sister Mary of St. Sophie Lavoye, Saint Mary Euphrasia writes on December 19, 1835: "The condition of our poor Mary St. Melanie can only be the result of illness or of violent sufferings; she is not a bad religious. Here we always found her virtuous, mortified, regular, obedient; and in the world she enjoyed an excellent reputation. All that doesn't lessen your troubles, my dear daughters, but it does justify the one we are complaining of. Never have I intended to give you such a heavy burden (italics in the original text). Today, as in the past, I just want to comfort you. I feel that it is urgent that this poor Mary of St. Melanie should be taken from you for the good of the foundation. This is, my dear Mary St. Sophie, what I ask you to do after you have submitted my letter to M. Chalandon to whom I offer my profound respect.

"If you think that Sister M. Se. Melanie's insanity is only temporary, I would like you to seek permission to take her yourself to Nancy. By the same post, I am warning the dear Superior of that House who will be very happy to have you for two or three days. If on the contrary, you see that the illness is incurable, see that you send her directly back to us. I think that a trip to the Mother House would be too much for you in this terribly cold weather; but confide her only to a very prudent person. If Sister Martha could do this for you, it would be best, or else our dear sister Monica. Whoever comes will take back a Lay Sister to Nancy, so she won't have to go alone.

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"Now impress well on our sick Sister that she can be at peace; that all our Sisters will receive her with the greatest love; that my heart is open to her. Let her obey you and obey me; this is the only thing I will ask of her for the love of God. "So, do what I order you to do, my poor Mary St. Melanie. Oh my God, my child, what are you thinking of: Beware of your imagination; the good God has given you many graces. You know the tenderness of my heart; obey your Superiors; go to Nancy or return to your dear Mother House. Here you will be well received, you can count on it. . . ."

And a postscript: Try, my dear daughter, to have this sad affair end with the greatest discretion. All of us on the Council are in deep sorrow. Will you kindly hand over our letter immediately to your (Father) Superior. I greatly esteem his advice. "

And in the Council Book, January 19, 1836, we read simply: "Our dear Sister Mary St. Melanie has returned from Metz for reasons of health. "

In a letter to Sister M. Sophie Lavoye , March 15, 1836, Saint Mary Euphrasia gives the following news: "As for St. Melanie, there was never anything the matter with her. She is very well. . . no illness at all. She is infirmarian. "

Unfortunately a year later, April 20, 1837: "Poor Mary St. Melanie is quite ill also. "

Then, Mary 15, 1837: "Charming Mary St. Melanie, who thinks she has cancer, stays in bed, eats and drinks well. It's her poor head; but it is a great burden to us. Always Fiat." Sister Mary St. Mechtilde Flosse

Coming from Metz, Sister Mary of St. Mechtilde received the Habit February 3, 1835 and made her Profession February 4, 1837.

On March 4, 1837, Saint Mary Euphrasia wrote about her to Sister Mary St. Sophie Lavoye:

"I even have a presentiment about Mary St. Mechtilde (that she will be a foundress). She is making progress in everything. Fifteen months ago we relieved her from all her jobs to train her in our Holy Rules, in writing, history and French. "

May 15, 1837, the foundation of Strasbourg (took place) with Sister Mary St. Helen Baudin as Superior and Sister Mary St. Mechtilde as Assistant (three months after her Profession).

October 3, 1838, from the Council Book: "Our dear Sister Mary of St. Mechtilde Flosse has returned to the Mother House to discuss important matters with us."

January 18, 1839, in a letter to Mother Mary St. John of the Cross, St. Mary Euphrasia writes: . . She has lost Amiens, poor St. Angela was obliged to leave because of her horrible calumnies. Ah! what virtues she has shown and what tears we have shed. Saint Mechtilde has replaced her, but don't mention this, we have changed her name lest the Jesuits again write against her, etc. . . .Even the novices don't know our secret."

January 1839: Sister Mary St. Mechtilde, Superior of Amiens

September 14, 1840, the Closing of Clermont:

"September 14, 1840, our Worthy Mother General left for our dear Monastery of Clermont. Reasons known by her and our Sisters of the Council have forced her to depose the Superior, our dear Sister Mary St. Mechtilde, as well as the Assistant, Sister Mary of the Guardian Angel. Both have been replaced by Sister Mary of the Virtues who has been named Prioress of this Monastery and Sister Mary of the Heart of Jesus, Assistant. . .

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Our dear Sister Mary St. Mechilde came to spend several days at the Mother House. She has returned to Clermont for a few months. "

Then the departure of Sister M. St. Mechtilde from the Congregation.

At the end of 1847, we read in the Council Books: ''The Mother Superior General and the Religious of Our Lady of Charity of the Good Shepherd, assembled in Chapter at the sound of the bell as it is prescribed, read a letter from our dear Sister Mary of St. Mechtilde who had left the Congregation a short time after the breaking up of the Monastery of Clermont of which she had been superior. In this letter, she manifested a sincere regret for the past, and she begged most earnestly to be readmitted into the Congregation. She had written in a similar tone to her Bishop, admitting that her great pride had caused her downfall, promising to submit to all kinds of humiliations to make up for her wrongdoings. The Ecclesiastical Superior is permitting us to receive her on condition that her re-entrance will not cause trouble or inconvenience. All the capitulants were of the opinion of our Worthy Mother General, to agree to her humble prayer and to admit her again into our Congregation. Our venerable Mother herself took charge of telling her the good news and she did this in the most delicate manner, telling her that she was not exacting any reparation from her except what her heart would prompt her to do; that toward her, she had only love and forgiveness. "As soon as she received this letter, this dear Sister took care of everything for her departure. She arrived at the Mother House November 20, 1847 where she was received with open arms by Our good Mother and all our dear Sisters. The next day, the feast of the Presentation, she publicly renewed her vows at the grille with the Community.

Letter of Saint Mary Euphrasia to Mlle Flosse (Sister Mary Mechti!de) November 4, 1847:

"The Love of Christ Urges Me" (St. Paul)

"You ask me by the adorable blood of Our Lord to re-enter our Holy Congregation. Ah! my dear daughter, how could I refuse you? Your touching letter bears the stamp of repentence, submission, and the most bitter sorrow. Could we abandon you ? Heaven pardons you and my heart receives you, my dear daughter; and, knowing yours, I don't want you to have to pay for the happiness of returning. I am leaving it to grace to guide you in the reparation which you think you should make. However, I do have one wish, my very good daughter, and that is that you write to the excellent Cure of Clermont disclosing to him your true sentiments, as you have written them to me. Then after that, come, my dear child. Here you will find God, peace, and happiness; not a single reproach will be given to you. On your part, you will never speak of your past, will you? You will find the Community very peaceful and always blessed! The Most Holy Virgin governs and sustains it. She will receive you with great tenderness. Assuring you of this, I am in her holy heart, my beloved daughter,

Your very attached Mother in Our Lord, Mary of St. Euphrasia, Superior

"I am afraid, my dear daughter, that I may be away next week, but you may come the following week, on the very first day. "

November 20, 1847: the arrival of Sister M. St. Mechtilde at the Mother House where she remained until 1853.

September 15, 1853 - in the Council Book:

"September 15, 1853, our dear Sister Mary of St. Mechtilde Flosse set out for our Monastery of Tripoli to be the Assistant."

September 14, 1853 (the evening before) Saint Mary Euphrasia wrote to Tripoli to. Announce Sister Mechtilde’s arrival:

"My courageous daughters, At last we are saved! Our three Sisters are bringing you consolation and help. Saint Augustine, having outstanding capabilities, is named Assistant and First Mistress of your classes. She is one of the best em- broiderers in France. Her work is suitable for the Court. She used to be called St. Mechtilde. Let her have this name . Your Sister is in excellent dispositions.

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Sister Mary St. Mechtilde got along so well with her Superior, Sister Mary Francis Xavier Richard, that after Tripoli closed, they returned together to Nazareth where Sister Mechtilde died.

The image of the Good Shepherd is what shone forth in Saint Mary Euphrasia and in her undertakings. We believe that this is the essential message of Saint Mary Euphrasia.

Her "profound design" is to incarnate "mercy"; it is the effect of God's active love in history; it is a gift of the Spirit. (John Futrell)

Let us not deceive ourselves about the pastoral image. The mercy of the Good Shepherd calls for clear-sightedness and courage, interior strength and fortitude, a persevering tenderness for those who are poor in love and in hope.

C) LIVING THE PASCHAL MYSTERY

"He was obedient until death." (Phi!. 2:8)

'This Jesus whom you crucified. God has raised from the dead." (Acts 4:10)

"Mr son who was dead has come back to life." (Luke 15:24)

Following the example of Christ in His complete surrender to the will of the Father. Saint Mary Euphrasia discovers the source of forgiveness. We would like to stress the original significance of such an image; to release the spring, to make it gush forth, to liberate it. However, we are constrained by a vocabulary which has been over-used and thus has lost its meaning.

It was given to Saint Mary Euphrasia to live the discovery of this source, to incarnate it through her religious family throughout the world.

If we keep to the texts, we have numerous documents on sin, grace, redemption, the mission of Jesus as Savior.

On September /2, /840, Saint Mary Euphrasia said to the novices:

"The mission of the Congregation of the Good Shepherd most closely resembles that of the Savior. "

1. How does St. Mary Euphrasia envisage Jesus as Savior?

For her the world appears as a battlefield between grace and sin.

In her instructions to the novices, July 24, 1839:

"This alternating combat is easily explained. If you are snatching victims from the devil, he will be furious and will let loose against you. Thus you can measure the extent of your conquests over him by the greatness and strength of his temptations. "

She adds: "The devil will sift you, play all kinds of tricks on you, set people up against you, make you feel the greatest poverty. He will establish himself in the penitents' dormitory. But don't be afraid; have courage. "In the most severe temptations have the courage to say with Saint Francis de Sales: 'Well, my God, if I am not to love you in the next life, I want at least to love you and make you loved in this life.' .

To the novices. August 1841: "We must have recourse to prayer to remedy so many evils. The devil is furious because this beautiful foundation snatches so many souls from him. He is determined to destroy it. But God makes light of hell. . . There too, (Perpignan), heaven will not let hell prevail, and regularity, zeal and charity, an interior spirit are all great guarantees of the conservation of that little house. "

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During the Summer of 1842: " How great and sublime is your work, ' a holy man said to me yesterday. The human mind cannot fathom it. Do not be astonished then if you suffer crucifixion, for if you snatch so many souls from hell, you will rouse the enemy. "

March 17, 1840, in reference to Saint Paul's letter to the Ephesians (6:10- 13): "We are constantly surrounded by visible and invisible foes. This passage from St. Paul makes me tremble. There are invisible powers even in the very air. "

Saint Mary Euphrasia often speaks of devils (thirty-six times in one hundred instructions), and she does it with rather naive imagery:

"There is a well-known story of how demons were rejoicing over the fact that they had caused a religious they had been tempting for thirty years to fall into sin. One day during the Office, Saint Teresa saw a demon in the form of a monkey seated on her breviary, making every effort to distract her, while a multitude of others were seated on the heads of the novices, making them sleep or yawn. There was once a monastery in which these infernal spirits wanted to sow discord and, not being able to succeed, they held a council meeting and said, 'How can we introduce laxity into this convent? Let's try to make the Sisters proud, fastidious, and touchy. This will disturb the peace.' "

Let us not be deceived by this imagery. Saint Mary Euphrasia knew how to arouse the interest of the novices of 1840 with her lively style. She was very clear about the identity of "demons."

March 26. 1840: "Fearful souls who are stopped by a straw, who let their imaginations control them, who let themselves be carried away by every breath of joy or sadness and who are wrapped up in themselves and not in the glory of God - don't be among their number, my dear daughters. Be stout-hearted, faithful to your resolutions, unshaken against the suggestions of the evil one, generous. In this way, you will be capable of the great works which your zeal desires. "

Likewise, in her correspondence it is a question of demons, or at least of struggle and combat.

January 13, 1834 to Sister M. Stanislaus Bedouet: "In Grenoble there are miracles of grace and tremendous crosses; God fights hell and men are leagued against His works. "

To the same Sister, April 9, 1840:

"Oh, for heaven's sake, let's do all we can to get established in the foreign land where thousands of souls stretch out their arms to us. . . .I think the devil has a hand in this big affair, for he is cruelly jealous. Never have We had such need of prayer. If we succeed, heaven will be enriched with souls and the Institute with graces. "

October 5, 1841 to Mother St. Clare Godelier: "The acquisition of Bourges is nearly over. This puts hell against us because souls are being snatched from there. "

These few quotations are only samples, for the theme is a familiar one with Saint Mary Euphrasia

2. What is behind these expressions - combat, conquest - to take by force, to snatch souls? . . .

A deeper study reveals that the "combat" takes place in the heart. The "arms" are all interior.

The first weapon against Satan is Contemplation, Humble Prayer, Union with God.

In this instruction to the novices during the summer of 1842, Saint Mary Euphrasia describes a Sister in prayer as one' 'Occupied in combat. "

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"Oh! if we only knew what it is to disturb a servant of God engaged in combat.' It is then especially that we could apply to her these words from the Song of Songs: 'Do not awaken my beloved '; for contemplation is a combat, not a sleep. Those who raise their voices in the cloister or make noise in the choir interrupt the union of God with His Creature. It is only in silence that great thoughts are conceived and great things accomplished. Silence should be kept so that God can communicate His lights to us."

Besides prayer, another weapon is Interior Mortification. Its object is to "kill" self-love.

To the novices in 1841 (June):

"Let us die to ourselves and we shall not be angry when we are forgotten and despised. Whether you want it or not, you will die, for if you don't kill yourself, God will kill you. The good God loves to kill and He knows the best way to do it. I don't mean that you will actually die; I only want to make you understand that it is absolutely necessary for you to die to your faults, above all to self-love . . . The will is a serpent. As long as it hides in the grass, as long as no one disturbs it, all is well. But should we touch it even slightly, we realize at once that we are being deceived. . . .

. . . It is not necessary, though you might think it is, to give yourself up to great penances. We meet thousands of them every day and sometimes these are more meritorious and cost nature more . You are at recreation and you feel like giving way to immoderate laughter; control yourself. In the Course of the day, instead of keeping at your work, your imagination urges you to run aimlessly around; stay quiet. In the refectory don't deprive yourselves of your meals. On the contrary, take whatever is served. But, is there one last bit of bread that you like?

Leave it. You have cherries or some other fruit for dessert; take only half. You are given coarse linen, don't complain about it. In this way and in a hundred others you will die to yourselves

"So as to become capable of dedication and of the spirit which is so necessary to win souls, you must sweep away from your heart the rubbish of self-will and self-love. It is essential to die entirely to self."

For Saint Mary Euphrasia interior mortification does not consist primarily in voluntary mortifications or in austerities.

To the novices at the end of 1839: "You aren't told to sleep on boards, to take rough disciplines, to wear a hair shirt. That is not the spirit of the Institute. "

October 15, 1839: "I will not tell you to imitate the mortification of Saint Teresa. That is not the spirit of our Rule. Instead of the hairshirt she wore, learn your observances; instead of fasting, acquire a love for work. "

It is a question of fidelity to our observances of HUMILITY.

In 1846 to Mme de Couespel: "How important it is, my dear daughters, to win the Heart of God by our great fidelity. "

In her letters to Sister Mary St. Clare Godelier:

May 27, 1840: "How blest by God is this work! How admirable its beginnings! But what fidelity it demands of us!"

September 9, 1840: "Let's spend this entire winter, my dear daughter, in consolidating the works, so that all may be in perfect regularity and without reproach. "

October 6, 1840: "May God bless you. . . . Be models of regularity and unity. . . ."

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April 4, 1841: "You are doing very well, my children. Keep on being brave. Reanimate yourselves by great fervor and regularity."

June 30, 1842: "Fiat! But let's be faithful, submissive and humble."

October 20, 1843: "See, my dear daughter, how the good God takes care of you. Oh! then be very faithful to Him. "

November 2, 1849: "You are so faithful to our Holy Rules that you could sustain the whole institute. "

All this is in her correspondence to the same person. It gives us an idea of the frequency of her advice about Fidelity.

1839, in her instructions to the novices: "Begin by being faithful to our Holy Observances. If you are not faithful, instructions will be of no use to you. It would be like throwing wheat into the river. "

October 2, 1839: "Those who want people to flatter them from morning to night, will never reach the Heart of Jesus and will never be women of prayer. "

August 10, 1840: "Our vocation is more to be envied than that of earthly kings. They can win battles, but we win souls. As soon as you are aware of God's designs, hasten to be faithful to them. Our war tactics are our Rules and Constitutions. I repeat, with your Rules and Constitutions you can do all things. "

October 1840: "He who breaks through the hedge will be bitten by the serpent, says the wise man. That is, those who are not zealous for their Rules and Observances will soon be bitten by the serpent of disgust and pride. "

To follow up the struggle against sin, Saint Mary Euphrasia insists on the importance of work. Saint Mary Euphrasia draws a parallel between the extraordinary penances of certain religious orders and the role work plays in the life of a Sister of the Good Shepherd, just as she did when speaking of interior mortifications.

To the novices in 1839: "The austerities of the Trappistines are not expected from you However, you can reach their degree of perfection and go even higher. Apply yourself to interior mortification and work."

"Work is our means of livelihood and also of our spiritual progress."

Because she had such common sense, Saint Mary Euphrasia, on the one hand, reacts spontaneously against the extraordinary and spectacular. On the other hand, one "has to live." In the Mother House, as well as in the Foundations, money is lacking! We shall speak of this again in Part Ill.

Apart from being necessary, work is a way of service. that does not interrupt silence or union with God. It deprives the imagination of foolish ideas. "Idleness is the mother of all vices. "

She says to the novices April 1, 1839. "What causes so much evil? It is caused by some rich people who have introduced softness into their lives and who disdain work. "

July 26, 1839. "We must become women of work."

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During the summer of 1839. "If you do not mortify yourselves exteriorly, at least work, my dear daughters. Work won't destroy spiritual life. "

October 16, 1839. "You must do everything with exactitude. Don't do things just to get them over with. "

July 20, 1840. "To succeed in all that you undertake, my dear daughters, I have only one bit of advice to give you: do well all that you do!"

October 1841 "You should not believe, however, that your empIoyments will cause you to fall into that dryness which has been depicted for you as the stumbling block of the interior life. A novice who would say that a class of penitents, or any other employment whatever, assigned to her by obedience, interferes with recollection and prayer would seem to me to be like a carp that says it cannot live in a pond because there is too much water in it . . . "

"As for me, I find the Sister portresses, cooks, and bakers, who work zealously and speak only when necessary, more virtuous than others who want to pray all day long.

"So know, my dear daughters, that you will be more pleasing to God in your classes, in your charges rather than in a life of leisure which you might mistakenly think more suited to perfection. "

This principle, based on the example of Saint Paul, that everyone should at least "provide for his own needs" and "not be a burden to everyone," is truly modern.

July 1842 (I Thess. 4:/1; 2 Thess. 6:12): "Saint Paul again tells us that he who works and teaches acquires great merit. Notice that he doesn't separate teaching from action. This teaches us that acting and speaking are one and the same thing. This great saint has given us still another example. We see him providing for his personal needs by the work of his hands, evangelizing the whole of the East in order not to be a burden to anyone, and still giving help to those who came to him for assistance. This should be the way you must act, my dear daughters. "

"Don't you procure the glory of God more by working to support one or two more penitents than if, fearing to lose the presence of God, you were taken up with yourselves only? And isn't work prayer.? It is a form of prayer much more in the spirit of our Institute than is contemplation that lasts two or three hours. If you were Carmelites, Trappistines, etc. . . . , you would be formed differently because your vocation would be quite different. But you are Sisters of the Good Shepherd, that is, you are obliged by vow to labor for the salvation of souls. Saint Paul, Saint Francis Xavier, and Saint Vincent de Paul didn't live like Saints Anthony, , Arsenius, and others. Each one worked out his own salvation and became a saint according to his own vocation.' (to the novices, August 1844)

At the outset of her religious life, a young Sister learns that prayer, fidelity, interior mortification and work are means proposed by the Congregation of participating in the "salvation of souls." That is part of her life. This implies a rigorous fidelity to the lights received, for the' 'Magi will not see the star twice. "

"As for me, I am shaken when I think of the words of Saint Augustine about grace that goes unheeded. I believe that the abuse of grace will be the main thing on which a religious will be judged. . . ."

"I was just saying to myself, if five just men were sufficient to save five wicked cities, what could not this dear flock do? . . ."

"You should be able to apply to yourselves these words of Saint Augustine: 'I saw souls as laden with merits as ships laden with gold arriving from India and Japan.' But be careful not to let these treasures evaporate like a precious liqueur that is left uncorked. Your heart would soon dry up and your Retreat would not only be useless but also an occasion of loss to you. " (October 1841)

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"I am as much consoled when I assist at the deathbed of a Sister who loved her vows as I am apprehensive of receiving the last sigh of another who, I know, didn't appreciate this happiness. The heart of man is pained most by ingratitude. How much more must ingratitude pain the Heart of God when we fail to acknowledge His gifts, especially the privilege of our Holy Vows." (Summer 1841)

This strict fidelity, which is neither tension of the will nor a mechanical response that permits things to turn out nicely, is seen and verified in daily life.

Saint Mary Euphrasia goes further. Suffering that we accept out of love is of infinite value.

To the novices, March 26. 1840: "For I find more merit in suffering in silence than in all the fasts and excessive penances imaginable. I much prefer one of our Sisters who would do the laundry every day despite the cold and bad weather without showing the least displeasure, to another who would come tormenting me to let her do extraordinary penances. "

July 1840: "Let's listen to Saint Paul: 'Who among you is overwhelmed with work, experiencing opprobrium, and suffering and I am not the same.' That is why, my dear daughters, you must suffer for your penitents and then trust in God, whose grace is never wanting. "

In her correspondence, which is marked by the spirutuality and language of the time:

To Sister Mary St. Sophie Lavoye, October 4, 1835: "The Lord doesn't stop visiting us with crosses. Oh, may He be blessed for it. You will have crosses, and pain, but the more you suffer, the more beautiful will be the work, the more souls you will save. Let's love the crosses that procure so many graces for us. "

We do not suffer just for the sake of suffering, nor do we suffer because we cannot avoid it. We love what lies at the heart of suffering. This love allows us to say truthfully that we are joyful.

To Sister Mary Sophie Lavoye, July 26, 1835: "To the extent that we have crosses, to that extent and more, do our foundations give us pleasure and holy joy in Jesus Christ, the true life of the work. "

Never do we find a letter in which there is only suffering and pain. But Saint Mary Euphrasia expresses what suffering meant for her.

Again to Sister Mary St. Sophie Lavoye, October 1834: "How useful it is, my dear daughter, to understand that crosses are inseparable from a work like the Generalate which should save so many souls."

To Sister Mary Stanislaus Bedouet, October 21, 1829: "Your confessor is your cross, but after all, it is the Lord who leads you to Calvary through paths of mercy and love. You must remain there. . . ."

To Sister Mary Elizabeth Renan, Superior of Nice, May 11, 1845:

"To the humble eyes of faith, crosses are our wealth - crosses come from our culpable children who betray us and from so many tribulations. "

To the same Sister, October 24, 1846: "Before God I am thinking over the past. Your being away from me is one of my most painful experiences; well, all that past bitterness has separated me completely from all that is not God. . . .Here all is serene, but with a peace that is nourished on tears, silence and continual immolation . . ."

To Madame de Couespel in 1842: ''The crosses have our work so flourishing that I don't even recognize the house anymore. Jesus, Mary and Joseph have turned their hearts toward us. The Bishops, Judges and Clergy are all on our side. "

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Saint Mary Euphrasia takes up again. almost word for word, the sayings of Saint Paul:

"You can say that you are cooperating by your labors in the work of Redemption. Saint Paul was ahead of his time when he said: 'Continually we carry about in our bodies the dying Jesus, so that in our bodies' the life of Jesus may also be revealed.' " (2 Corinthians, 4: 10)

"Even now I find my joy in the suffering I endure for you. In my own flesh, I fill up what is lacking in the sufferings of Christ for the sake of his body the Church. " (Colossians 1:24)

The sufferings of the sick and dying are looked upon as a source of grace:

To Sister Mary Sophie Lavoye, October 24, 1835: "One of the Magdalens died in the most saintly dispositions. Since that day we have fewer sick people. She promised so much to pray for us."

December 3, 1835: "We were deeply touched when we read of the death and burial of our Mary St. Martha. Like you, I think she is a victim for the work of the Generalate. She is the first professed Sister to die. Oh! the designs of God! Courage!

March 16, 1836: "Our poor Saint has not been forgotten. . . .This dear child is on her bed of suffering and the struggle is almost over. . . .My heart suffers but faith tells me that this good daughter is bringing down blessings for our works. "

December 22, 1836: ''This foundation (Strasbourg) is at a standstill for Easter. I think like you, my good Mary St. Sophie, that your good and virtuous Mary St. Benedict has been the victim for this work. What a saintly religious ! We weep for her but our tears are full of hope . She died on the day our courageous Mary St. John of the Cross arrived to complete the work (Strasbourg).

January 1, 1837: "I have just received the last breath of our good and virtuous Mary of St. Sebastian, novice. Her three companions are in their last agony. They are dying like saints. Fiat! Oh my God! For such holy works we need victims. . . ." . . .On leaving this earth our innocent doves are saying: 'Oh, how much we are going to pray for our foundations; for such holy works victims are needed. My God, take us!' Poor children. When you get this letter they will be in eternity! I shall never forget New Years Day, 1837. This evening; four foundations are setting out: one for Heaven, the second for LePuy, the third for Metz, the fourth for Nancy. We have ten sick Sisters left and to prove that they are victims, we can tell you in confidence that they have suffered a thousand martyrdoms. We are all deeply moved. But I assure you, my dear daughter, Father Chalendon's letter and yours consoled me and all our Sisters. What gifts you have received! Isn't it miraculous?"

To Mother Mary St. John of the Cross David, February 27, /839:

"When I am weak then I am strong. "

"That is true, my beloved daughter; I can say with the Apostle that the sadder and weaker I am, the more the Lord takes over. I believe our innocent victim is in Heaven. As the body was entering the Church, we received the news about Avignon. Oh believe me, my daughter, this foundation will be admirable. "

"For holy works, we need victims. "

Such an expression does shock us, and we cannot accept it as such today.

Christ is the only victim.

In the letter to the Hebrews, we are told: "Then he says, 'I have come to do your will!' In other words,

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he takes away the first covenant of sacrifices and holocausts for sins to establish the second. By this 'will' we have been sanctified through the offering of the body of Jesus Christ once for all." (Hebrews 10:9-10) But the "Servant" calling His disciples to follow Him, invites them, like Himself, "to serve and give his own life as a ransom for the many." (Matthew 20:28) Saint Mary Euphrasia sees with the eyes of faith and so everything is transformed.

She says to Sister Mary St. Clare Godelier, August 24, 1841:

"We are on many crosses. . . but it is the way of life. "

She gives her life and communes with the mystery of the Cross. She expresses this in the language of her time (format and vocabulary). In this way she sees relations of cause and effect between accepted death and certain successes. Likewise, she often affirms that the more we suffer, the more will the work grow. It seems to us, that while remaining true to her thought, we can express it differently.

Young Sisters, offering their life, make the ever-present love of God real. They love what lies beneath suffering, since God's Will for them at this time is sickness. They participate in the Redemption with and in Christ always bringing a little more love to life. From this nucleus of love, new and holy works, fruits of love, can spring forth. "Unless the grain of wheat falls to the earth and dies, it remains just a grain of wheat. But if it dies, it produces much fruit." (John 12:24)

We all know Saint Mary Euphrasia's personal experience of suffering.

Let us cite simply:

Physical Suffering: "Without being ill, I am worn out with continual vomiting." (June 11, 1836 to Sister M. Sophie Lavoye)

Difficulties with Bishops "Realize, my children, I must admit that in in our position we do receive more honor than you; we would even have more attention if we accepted it. But, along with that, it is very true that none of you has ever been so humiliated as we are. Three times a week, at least, outrageous reproaches are addressed to me by the clergy - even by prelates - which we receive patiently and humbly." (To the novices, September 2, 1840) The suffering of having to refuse foundations due to lack of subjects:

In 1839, she confides in Mother Mary Stanislaus Bedouet: "We have not more than twenty professed choir Sisters; two of them are dying. Avignon and Nice are calling. Must we refuse? It breaks my heart. With our Sisters we are going through a martyrdom because of this abundant mission. "

1840: "We carry a heavy cross, the lack of subjects! What martyrdom! For if we refuse such cities, the chance may never come again. So many souls are being lost. "

1847: "If only good postulants would come. . . and real, devoted mistresses of novices!

1853 - on several occasions: "We must obtain two hundred more from the Sacred Heart of Jesus. Without this number in the novitiate, the Institute is shaken. "

"I see Angers and twenty houses in more difficulties than you. " "We are all making sacrifices for we are short of forty subjects. "

"Every country is asking for us. We are going to refuse nearly all of them. We have here forty useless subjects."

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Difficulties in relationships with Sisters or difficulties of Sisters with one another:

Sister Mary Joseph Regaudiat had founded Arles in September 1837. Later she was named Superior of London and it was difficult. She writes confidentially to the Sisters of her former community in Arles about her sorrow at having left them: her regrets, her little enthusiasm for the new foundation, her difficulties with Sister Mary St. Celeste and especially this sentence: 'I do not think of Angers, but my whole heart is in ArIes.' "

Saint Mary Euphrasia heard about this letter and wrote on January 9, 1841: "My dear daughter, all that you write directly to me does not upset me. You do not get along well with Sister Mary St. Celeste; to whom should you say this if not to me! My intention was not to leave you together in London, even if you had stayed there. But I am deeply hurt by other letters I received which were not addressed to me. But why should I trouble you, my child? It is not your heart that dictated them. Perhaps, it is your excessive suffering, for how could a heart as good as yours forget its Mother House? Why yes! Don't I have your other letters written over the past three years? Aren't these the letters I should believe? Be at peace. Your secret is safe. "

And the letter ends like this:

"I love you tenderly. Wait in peace. You will be relieved shortly."

All the worry over material things (See Part Ill)

Difficulties arising from bad management on the part of some Sisters:

"Poor Saint Louis has us in debt. She moves too quickly - has grilles and chapels made at our expense. Then afterwards she fears for the work. It is not maintained prudently." (to Sister Mary Stanislaus Bedouet 1834)

Profound Solitude: "I wish, and I say this from the bottom of my heart, that there were a Superior closer to the heart of God and more worthy than I am, but just now, since I am still Superior, I feel the enormity of my charge. I feel that it is a sacred deposit which God has confided to me. I want to walk in His presence with great prudence. . . ." (to Sister Mary Sophie Lavoye, March 16, 1835)

Sister Lionet, July 7, 1840: "I also love you and I hope God will make the truth known to you. I don't understand at all what Mary of the Sacred Heart is proposing for Annonay, for your journey, etc. I never said a word about all that. I can't understand either how she could quote me or other Sisters here. Alas, my dear daughter. I speak to people only to make them happy. As regards my own sorrows, I keep them to myself. For the rest. all our Sisters seem to me to be good and submissive. I leave it to God to be judge of their integrity. Provided they love Him, all is well by me. "

Spiritual Sufferings:

Having known God, she knows her sinfulness. In the life of Saint Mary Euphrasia one period in particular is striking: the one we call" The Crisis of 1843-1848." In fact during these years: a) Her closest friends disappear:  Count de Neuville dies December 3, 1843  Mme d'Andigne dies July 8, 1846  Mme de Couespel dies September 2, 1848 b) Difficulties arise especially with Bishop Angebault:  Those which led to Mme de Couespel's being sent away from Angers in the beginning of March, 1845.  The departure and calumnies of Sister Mary of the Passion (Mlle Drach). c) Difficulties arise in 1844 with the heirs of Count de Neuville.

43 d) This brings on a serious illness to Saint Mary Euphrasia.

From Sister Mary Elizabeth Renon, December /846: "As for our dear Sion and all its inhabitants, they were deeply upset yesterday. Our darling Mother was happily writing to you when, all of a sudden, her eyes closed and her features contracted. She was uncon- scious and would have been the victim of a stroke if our good Sister Stephanie did not bleed her at once. Doctor Dumont arrived an hour later and ordered twenty more bleedings, which finally relieved our good Mother. We thought it was the end, but no, she vomited blood and was in great pain for two hours. Up to elven o'clock that night our beloved Mother went through suffering after suffering. Finally, a calm and a weariness overtook her and she slept the night through, right up to five 0 'clock in the morning, December 23. Now she isn't suffering, but she is extremely weak. " e) Let us add that at the end of 1846. due to bad weather conditions, a period of great poverty hit France.

"As for Angers, she is overwhelmed. No work, eight hundred persons, 1200 francs worth of bread per month. We face death. What will become of our poor children? Let us pray." (Sister Mary Elizabeth Renon, February 10. 1848) f) On the political level this gives rise to the various revolutionary movements of 1848:  Six monasteries are destroyed.  The dispersed Sisters and children crowd into Angers a house already in poor circumstances.  Great numbers of Sisters are ill, over-worked, and poorly nourished. The list of young Sisters who died almost all from tuberculosis is striking.

Deaths in 1846-1848:

April 7, 1846 Sr. M. St. Martial Bilbrenet Professed 6 months May 1, 1846 Sr. M. St. Basilisse Ceugnet, Novice (18 months) - Consumption May 14, 1846 Sr. M. Margaret Fontaineau, Professed three years - Consumption May 20, 1846 Sr. M. Similien Hemelin, Seven years in religion - long Illness June 27, 1846 Sr. M. Ferdinand Vivant, Nine years in religion - Long Illness August 23, 1846 Sr. M. St. Pukline, Four years in religion - Long Illness August 23, 1846 Sr. M. Agnes Lagie, Eight years in religion - Consumption September 26, 1846 Sr. M. Laura Carlere, Two months in religion - Meningitis October 19, 1846 Sr. M. of St. Leo Celeuse Novice - Consumption October 25, 1846 Sr. M. St. Angela, Ten months in infirmary - Consumption April 24, 1847 Sr. M. St. Patrick O'ConnelI, Novice seven months - Consumption April 1847 Sr. M. Compassion Professed two years - Consumption April 1847 Sr. M. St. Paphuise, Professed two years - Consumption May 10, 1847 Sr. M. Chantal of Jesus Milscent, Assistant General - 15 years in religion, Stroke July 5, 1847 Sr. M. Hognon, Sixteen years in religion - Consumption August 1847 Sister M. St. Cecelia Reynere, Four years in religion - Consumption September 1, 1847 Sr. M. St. Dominic Coeuvre, Professed five months - Consumption September 7, 1847 Sr. M. of the Seven Dolors Lecauf, Four years professed - Consumption October 13, 1847 Sr. M. St. Medard Laval Six year professed - Consumption October 17, 1847 Sr. M. St. Rene Play, Twelve years in religion - Consumption November 4, 1847 Sr. M. St. Jerome Jaminez Four months professed - Consumption November 20, 1847 Sr. M. St. Luke TrulardThree years in religion - Cancer December 12, 1847 Sr. M. St. Agathon Husehle Three years in religion December 14, 1847 Sr. M. St. Eugenia Rebord Eighteen months professed - Consumption January 20, 1848 Sr. M. Concepta Racquin Five months professed - Consumption February 7, 1848 Sr. M. St. Odile Steintz Consumption February 12, 1848 Sr. M. St. Basilesse Genien Five years in religion - Consumption February 1848 Sr. M. St. Sabas Ten years in religion - Consumption March 5, 1848 Sr. M. St. Gerantine LaRue Thirteen months professed -Consumption March 31, 1848 Sr. M. of the Cross Thomas Novice – Consumption June, 1848 Sr. M. St. Agricole Novice - Consumption

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June 1 1848 Sr. M. of the Archangels Novice - Consumption July 5, 1848 Sr. M. St. Victorian Regnier Novice - Consumption July 7, 1848 Sr. M. St. Francis Xavier Buffard Seven years in religion - Consumption July 1848 Sr. M. St. Natale Consumption July 1848 Sr. M. St. Melcee Meningitis August 18, 1848 Sr. M. St. Opportune Grenedee Nine months professed - Consumption August 24, 1848 Sr. M. St. Glosinthe Beneteau Eleven months professed - Consumption September 2, 1848 Sr. M. Theresa of Jesus de Couespel 11 ½ years professed - Dropsy September 1848 M. St. Cesaire Four years in religion - Meningitis 1848 Three Sisters died of cholera in Cairo

In the midst of all this, life goes on:  On October 22, 1845, Saint Mary Euphrasia founds Cairo.  She amicably settles the case of Sr. M. Mechtilde Flosse  She founds Moulins August 31, 1846 Angouleme October 21, 1846 Tripoli September 20, 1846  Mention is made of the baptism of four Arab girls in Angers.

This is the testimony of a Sister at the Process of Canonization: Sister Mary of the Presentation (Clementine Muller)

"She herself was never discouraged, no matter how great were the difficulties and sorrows. I never saw her upset or depressed. Knowing more about the situation as I do today, I think it somewhat extraordinary that she could come to recreation so serene and joyful. We had no idea that at that very time she was going through crushing experiences. "

From elsewhere we have a letter from Saint Mary Euphrasia to Sister Mary Elizabeth Renan, Easter Sunday, 1847:

"The Lord is truly risen!" "My darling and devoted Daughter,

Oh! what deaths we have had, what coldness and sadness. I draw near to you on this greatest of feasts to rest awhile. . . . This is for yourself. I have suffered so much that I no longer experience the vitality and en thusiasm I used to have. Oh no, but still I am settled and peaceful. . . .No longer do I hold on to anyone but Jesus and the Blessed Virgin, my guide. "

June 18, 1847, she writes to this same Sister who has sent a "big secret sum of money. ": "If I become rich and happy. . . ."

In the texts we have studied this is the only time we have come across Saint Mary Euphrasia's saying she is not' 'happy. " Should we attach so much importance to the adjective "happy"? The expression could mean: after a bad spell.

Still, it impresses one to go through the Council Book at this period (announcing deaths, closing of houses, etc.) and to picture what life must have been like during those difficult months.

Let us leave the final word to Saint Mary Euphrasia herself in her letter to Mother Mary Stanislaus Bedouet in 1848:

"Only God knows what we are suffering. The losses are so great that I don't even know them myself. I am beset on every side by deadly worries. Here there is no work, but God and peace are still with us. "

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Participation in the Redemption

This is fundamental to all Christians and even more so for a Sister of the Good Shepherd. Sin is a reality. All spiritual people have experienced it. But the way they represent and express it differs with the times.

The expressions used by Saint Mary Euphrasia, noted in the preceding pages, create a feeling of uneasiness. Two remarks are called for:

- Saint Mary Euphrasia's life throws light on what she says and, in part, rectifies it. Thus, if we attach importance to the words, "Victim," "crucified," "on the cross," "happy to suffer," "desire the cross, " etc., we might get the picture of a person with a complex about suffering. Saint Mary Euphrasia is in no way self-centered or bitter. On the contrary, she is cheerful, optimistic, dynamic and "expansive, "

- A critical look at the language of the nineteenth century (and the language of the seventeenth century borrowed from Saint John Eudes), and a look at other spiritual writings of the same epoch, clarifies these expressions.

3 DAUGHTER OF THE CHURCH:

The Good Shepherd in Five Continents

What is the Genera/ate for Saint Mary Euphrasia? If we want to understand what the Generalate meant for Saint Mary Euphrasia, we must. read again the numerous letters to the Sisters, especially during the years 1829 to 1835, in which Saint Mary Euphrasia herself speaks of "The Work of God," "The Holy Work. " This is how she refers to the Generalate. For her, it is the' 'great work" which she desires with all her heart; the work for which she accepts every cross.

"I want the glory of God and the salvation of souls. That is my very life. Let people judge me as they wish. How useful it is, my dear daughter, to understand well the meaning of crosses. They are inseparable from a Work like the Generalate, which is to save so many."

Overcome with joy when she receives the Brief from Rome, she marvels at the "merciful designs" of the Lord, for which she gives thanks unceasingly.

"Rome, Our Holy Father, the Brief that is coming - what torrents of blessings! Already our sufferings are forgotten. The Holy Hearts of Jesus and Mary have drowned them in a river of grace and peace. It would be impossible to tell you what is going on in my soul. As soon as the Decree arrives you will hear about it. They write to us from Rome: 'The saintly Cardinal Odescalchi has strongly stood by you. If you choose him as Cardinal Protector, our Holy Father will be happy to give his approval. He can do everything in Rome and will be a great help to you.' What kindness! O God! my dear daughters! Yes, of course, we shall all beg him on our knees to be our Cardinal Protector, our Father, our support and light, won't we? You will write with us too, won't you? May God be praised for this gift to us and for so many others. "

On July 4, 1835 after having welcomed the envoy of the Holy Father: "Oh! what great and marvelous things have taken place in Sion! Never could we have hoped for such favors. How can we thank the thrice-holy God? How can we sufficiently praise the name of Mary, our liberator? Her heart has accomplished everything, miracles and prodigies. Her sweet voice commanded the river of grace to inundate Sion and her loving heart ordered the consoling angel (Reverend Father Vaures) to visit Jerusalem. No more sighs! Only a hymn is heard. You know, my darling daughter, how the Holy Father fills us with his kindness."

But why did Saint Mary Euphrasia wish so ardently for the Generalate?

In a manuscript book, most probably written during the lifetime of Saint Mary Euphrasia, which tells about the beginnings of the Congregation, we read:

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"Experience of nearly two centuries proved that the Order of Our Lady of Charity, because of so little expansion, did not satisfy the needs of society. This caused our Mother to desire the establishment of the Generalate, so that in unity we could work with more ardor and success to extend the glory of God. Bishop Montault saw in the overture which Her Charity made to him a light from heaven. "

. . . . "The Decree stated that the name of Good Shepherd would be added to that of Our Lady of Charity; that on the silver heart a figure of the Good Shepherd would be placed in relief on one side and on the other a relief figure of the Blessed Virgin…" a) WHY THE GENERALATE?

1. Immediate necessity One of the reasons which could have urged Saint Mary Euphrasia to constitute the Generalate was practical necessity. To help all the houses materially was not possible as long as they remained independent. A brief backward glance into history will enable us to see what difficulties Saint Mary Euphrasia faced for this very reason.

THE FOUNDATION OF ANGERS The Good Shepherd, founded in 1692 for girls who left the convent of Penitents and desirous of achieving rehabilitation before God, was conducted by a non-cloistered community in a hotel on Saint Nicholas Street, whereas the convent of penitents (or, "repentant girls ") was opened in 1640 under the name of House of Saint Magdalen by Marguerite des Hayes, known as Sister Theresa, who died in 1674.

These two houses were located in Trinity Parish. After the communities were dispersed during the Revolution, the buildings were used as prisons.

The Countess Marie Innocente John Baptist de Lentivu, widow of Monsieur Pierre Le Roy de la Potherie, Chevalier Lord de Neuville, on her return from abroad around 1810, devoted herself privately to the care of prostitutes.

". . . .Her heart was deeply moved by the very thought of unfortunate girls, who, having walked the paths of sin, more often through weakness and want, rather than through deliberate malice, has no means of appeasing their conscience and returning to ways of repentance and virtue. "

When she was dying on November 6, 1827, she left to her son a sum of thirty thousand francs to restore the old Good Shepherd institute. Her son, Count Augustine de Neuville, in order to carry out her request went, in February 1828, to see Bishop Montault of Angers (brother of the Prefect of Maine and Loire), a Bishop who had retracted his Constitutional Oath. Though he was interested in the offer, he deferred its realization because of political circumstances

In the meantime, a girl originally from Trinity Parish, who was dying in the Refuge, had someone write a letter to the Bishop of her diocese begging him to establish a refuge in his episcopal city for persons like her, who wanted to come back to God.

The coincidence of these two events made Bishop Montault decide to pursue the matter. The five priests of the city: Fathers Breton, Gruget, Bruneau, Vincent and Genneteau organized a fund to cover the expenses of the first establishment. At that very time a cotton mill between St. James Church and the River Maine was put up for sale because of bankruptcy. The Bishop purchased it on May 22, 1829.

Hoping that they would not need outsiders to run it, it was offered to Madame Filion of Notre Dame Parish; she refused it. Madame d 'Andigne then suggested that they addresss themselves to the Tours Refuge which she knew well, since she used to stop there when coming from Paris to visit her estates in Anjou. Father Breton, cure of Saint Maurice, wrote to the Bishop of Tours asking his permission to transact business with the Superior of the Tours Refuge. Permission was granted. Immediately, on May 18, 1829, Father Breton went to Tours and two days later returned with two Sisters, one of whom was Saint Mary Euphrasia, to visit the cotton mill.

Things moved very quickly after that.

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May 29, The Tours Chapter decides to make the Foundation in Angers.

June 1, the Chapter names five Sisters who will leave for Angers

June 3, with Saint Mary Euphrasia in charge of establishing the new monastery, according to an obedience given by the Vicar General of Tours.

June 18 - First is celebrated.

July 31 - The official opening takes place.

The parish priests of Angers take measures with the Bishop and the Refuge of Tours to keep Saint Mary Euphrasia as Superior in Angers, but it is useless.

August 1 - Saint Mary Euphrasia returns to Tours leaving the responsibilities of the house to Sister Mary St. Paul Bodin.

Requests for other foundations came to Tours. Avignon and Le Mans. The Revolution of 1830 prevented the pursuing of these foundations in the immediate future.

On May 19, 1831, Saint Mary Euphrasia's second three-year term expired. She was elected by the community as Superior of Angers and Sister Mary St. Paul Bodin was named Superior of Tours. On May 21, Saint Mary Euphrasia was on her way back to Angers with the Exeat of Bishop Montblanc of Tours.

THE IDEA OF THE GENERALATE

A few months later, Saint Mary Euphrasia's appeals to the various convents of the Refuge, notably , to obtain a "Mistress of Penitents" which she did not have, met with a refusal, each Superior remaining faithful to the principle of autonomy of houses. "If only the Superior of Nantes and the others had understood. . . but, no , they couldn't. They were unable to understand the needs of the Angers foundation, since they were not in charge. Intent on safeguarding the interests of their own Houses, they were only doing their duty. . . . It was no one's fault. " (Article by Father Bertier Sauvigny, Review of the Sacred Hearts of Jesus and Mary, May 1940)

The idea of the Generalate grew all the more as vocations increased. October 20, 1831 there were nineteen choir novices.

"Could these barriers against which she had just clashed, not be broken down? Suppose that in the present case she were to address herself to a higher authority, who by virtue of his office, was responsible for the general interest of the Order, wouldn't she have obtained what she needed? Here were plenty of novices. There, due to the lack of young recruits, experienced Sisters were wasting their time at unimportant duties. . . .If there could be an exchange, what new strength and potential there would be for the Order of Our Lady of Charity. " (Same reference as above)

What is more, in a letter of March 4, 1832, Bishop Carron of Le Mans asked again for a foundation of the Refuge in his diocese. On May 7, 1833, the Angers Chapter, while deciding on the foundation, put forward the principle of the Generalate which would be codified in Constitution fifty-two on September 26. (excerpt from the Chapter Book)

In accordance with this constitution the following monasteries were founded:

Poitiers December 3, 1833 Grenoble ` December 23, 1833 Metz August 1834

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On May 14, 1834, Saint Mary Euphrasia becomes Superior of a new Congregation.

Seven years later, Saint Mary Euphrasia reverts to the idea of mutual support through a central government:

"Don't you see that we exist only by helping one another? Where would Bourges, Paris, Saumur and so many other houses be, if we had not come to their aid? . . .This is what we must always do, my dear daughters, for there will always be some of our houses in trouble." (to the Novices, 1841)

Thus the Generalate could appear as "the great Work" desired by Saint Mary Euphrasia and the Sisters as an answer to their missionary zeal. History gives them the reason. If the Congregation of Our Lady of Charity was developed in the nineteenth century, the Good Shepherd has known a still greater expansion. That seems to us to be the essential aspect of the charism of Saint Mary Euphrasia. The particular grace that God gave her was an exceptional awareness of the love of God in His mercy. The Generalate was a means of announcing and living this love. If it was manifested as "the work of the Spirit," it is the result of her love of God.

2. Missionary Dynamism "Our house was founded only through love for the penitents, for, as people say, I had neither riches nor talent, nor any exterior quality which could please and captivate; but I love the penitents. I have always loved them, I will say, almost passionately. " (to the novices, July 1841)

This 'passion' for the penitents impelled Saint Mary Euphrasia to be available to greater numbers and to offer them better facilities. Nothing could arrest her missionary drive, neither the preparatory work, misunderstandings, refusals, fatigue, responsibilities, risks, nor the lack of resources. Here is a commentary on the Epistle of Sexagesima Sunday, 1840:

"We must, like this great Apost]e (Saint Paul), be able to challenge anyone to undertake works which we have not already undertaken. In fact, what labors and persecutions should we not be ready to face in our apostolate? How often are Our works considered imprudent, calumniated, contradicted. But what does that matter when we have the happiness of procuring the Glory of God'?"

At the time of the Beatification, Adolph Levoyer (brother of the Superior of the Good Shepherd at Lille) said:

"She must have been very daring, or else very holy, to undertake such considerable works without proportionate resources. "

The Generalate, drawing strength from its missionary spirit, bears fruit in world-wide expansions and renewed vitality. The following texts speak for themselves:

In Constitution Fifty-two: "As the Holy Spirit makes us understand in several parts of Scripture that union is strength, in order to help this Congregation to work more efficaciously for the Glory of God, for the salvation of souls in uniting its members by a bond of common obedience. . . ."

She confides: "Saint Paul used to say: 'I am neither Greek nor Gentile.' In the same way I no longer want it said of me that I am French. I am Italian, English, German. . . in a word, I belong to every country where there are souls to be saved. "

To the Novices, November 26, 1841: "Recent]y two renowned and enlightened Church dignitaries were discussing the rapid progress of the Generalate. One said, 'It is moving too quickly. It will die out before it even gets started.' The other said, 'That is not my opinion. At all times, the Sisters must be faithful to their fourth vow and they could not do this satisfactorily if they were content in merely doing a good job at the Mother House. "

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To Sister Mary St. Sophie Lavoye. April 28, 1836: "The Pontifical Brief - the rich treasure we have received through the Heart of Mary - makes us bum with new zeal for our holy vocation. "

This vocation is lived in the Church, in the service of the Church.

"On arriving at a foundation, my beloved daughters, you should say to yourselves, 'I am a daughter of the Church; I am sent by the Church.' (March, 1841)

For it is to the Church, in the person of the Apostles, that Jesus said:

"Go into the whole world." (Mark 16: 15) "Go, therefore, and make disciples of all nations." (Matthew 28: 19) " . . You are to be my witnesses. . . even to the ends of the earth. " (Acts 1:8)

It is inconceivable that Saint Mary Euphrasia would imagine the Good Shepherd Congregation, its mission, its fruitfulness, other than as a branch which cannot bear fruit unless it lives on the vine.

In the following Conferences we note the identification made by Saint Mary Euphrasia with the conquests of the Church and those of the Institute.

"Let us pray that God will be loved. Let us pray for the Church. Let us pray for the Institute. They are all one. " "Let's pray always for this so holy and sacred Church, for this Church that you love so much. " "Let's not be afraid to sacrifice ourselves, to immolate ourselves, that her conquests may be multiplied and that the splendor of her beauty may be manifested ever more and more. The Institute is founded not only to work for the salvation of souls who are near us, but also for the salvation of the little pagans, Ethiopians, idolators." (Conferences and Instructions 1841)

3. The Sign of Unity and Universality 'My entire attention is on the finish line as I run toward the prize to which God calls me. " (Philippians 3: 14)

Saint Mary Euphrasia does not hesitate to send (October 8, 1842) five Sisters between the ages of twenty-four and twenty-nine years and of five different nationalities to open the foundation in Louisville:

- Sister Mary of the Angels Porcher, Superior, native of Bois Bourreau near Angers.

- Sister Mary of SI. Louis Gonzaga Baligand, Assistant and First Mistress of the Penitents from Ratisbonne (Bavaria)

- Sister Mary of SI. Joseph Leoney from Cashel (Ireland) - Sister Mary Reparata Deleuse from Baussazee (Piedmont)

- Sister Mary of SI. Marcella Richard (Savoy)

On November 2, 1856, Sister Mary of SI. Agnes Desmyttere, a novice, takes part in the foundation of Santiago, Chile. From 1835, Saint Mary Euphrasia sees in the diversity of races, languages and cultures in the Novitiate a source of enrichment and a way of spreading the Faith. She draws strength from what would be a difficulty for others.

"You will have the faith of Rome, the Ardor of our Sisters from the Midi, the reserve of our German Sisters, the zeal of those who are English. Angers must unite all these in her heart, so that we shall always find here a home, a mother and a model. " (to the Novices, October 23,1841)

If she wants to help the distressed of the entire world without distinction of races, country or condition, she is also aware of a deep solidarity within the Congregation itself, among Choir Sisters, Magdalens, Lay Sisters, Oblates, Penitents, Orphans; solidarity as sinners and as redeemed people.

This is living the fraternity of the Gospel to the letter. As a good tree produces good fruit, unity springs

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up by itself, almost unknown to the artisans of the work, without having sought it, without their even being clearly aware of its growth.

"Seek first his kingship over you, his way of holiness, and all these things will be given you besides. " (Matthew 6:33)

Saint Mary Euphrasia is a sign of unity.

In her time in a Gallican France, she appears as a prophetic figure of universality. Here is the interpretation of Henry Gaillac, historian and magistrate and inspector of supervised education. He wrote in 1971:

"The Vatican, delighted to find opposition to , gave its full support. "

This letter from Father Moreau, sub-director of the seminary of Le Mans and Chaplain of the Refuge, illustrates the narrow spirit of many of the ecclesiastics at that time, who wanted to keep the revenues, institutions and even their subjects in their own diocese:

. . . those who (like the Superior of the Good Shepherd of Angers, Sister M. Euphrasia) without saying a word to me wanted to seize the revenues and the subjects of a foundation which has cost me many contradictions and sacrifices. What a scandal, Monsignor, for the families of the eleven novices who expected to see them return to Le Mans, to learn that it might be otherwise. What a want of delicacy and gratitude. This will become known sooner or later in spite of the precautions that we take to prevent such a catastrophe. .. (Excerpt from the letter of July 6, 1834 to Bishop Montault)

Some time previously he himself drew up the first statutes of the Association for the erection of the Generalate, Article I:

'The end of this Association is to arrive at . . . to obtain the erection of the Generalate . . . so as to reanimate and to maintain the spirit of the Institution of Our Lady of Charity in all the Communities of this Order who would consent to it.

And in Article IV: "Each Bishop will obtain from the Council of the Mother House the assurance in writing, and signed by the Bishop of Angers never to lose any of the subjects sent nor any of the temporal resources of the foundation which he has undertaken, except with his consent. "

These statutes were neither approved nor accepted by the Chapter.

In the same way the Archbishop of Tours wrote to the Bishop of Angers on October 24, 1834 of his disapproval of a Generalate that was not in accord' 'with the formal spirit of the holy Rules and contrary to the Bull of Benedict XIV, " translated thus:

'The novices, after leaving Angers, will remain in their respective dioceses and will live in submission to their constitutions and their Bishops; that the Superior of Angers will have no rights over the houses which she will have founded; that the communities will be independent and they will have no other relations except those demanded by charity. ..

In spite of all these controversies, Saint Mary Euphrasia upholds her idea of the Generalate. It even seems as though the affronts reveal more and more to her the importance of unity in the Church and strengthen her in her mission. The thinking of the Superior General on this subject, as we know it in the 1840's is already clear in 1834. We see it in her letter to Sister M. Sophie Lavoye, Superior of Metz, October 23, 1834:

"I have full confidence that you are for the Generalate. Oh surely, my daughter, if our Holy Father the Pope condemned it, I would not hold on to it a minute longer. I love our holy Mother, the Church so much that no other thought would come to my mind. Oh my God, I would be horrified if it were otherwise. But if, in spite of the calumnies Father Moreau could invent to get the Archbishop of Tours to send him to Rome; if, as I say, Our Holy Father should allow this great work to continue (this work which our venerable Prelate submitted to

51 him fourteen months ago); we should rise above all contradictions. Some enlightened men are full of hope and they are working for us who pray unceasingly without being perturbed even for a moment. ..

To Sister M. Sophie Lavoye, November 10, 1834: "I was waiting for the answer in the most profound peace, throwing myself entirely into the arms of Divine Providence. Today is the tenth day since this precious news reached us. How the good God showers His graces on us! Let's humble ourselves in His holy presence." Her attitude toward the Pope never changes.

To Sister M. Francis Xavier Richard, she writes in 1852: "I know for certain that our Holy Father would like you to stay in Tripoli and for the same reason, I want it also.

The good intentions of Saint Mary Euphrasia were noticed even by those who did not seem to see the necessity of the Generalate. Thus the Bishop of Grenoble wrote to the Bishop of Angers, November 23, 1834:

…I shall not seek to supplicate the Holy Father for the Generalate. However, if you obtain it, I shall conform to it. How I wish I were nearer to you. I would visit a house very dear to my heart with you - a house which the Lord seems to have chosen for the accomplishment of his merciful designs.

Those who were close to Saint Mary Euphrasia felt a particular strength in her. In his request to the Pope for the Generalate the Bishop of Angers said:

'She succeeds perfectly in all her enterprises because God blesses them. "

However, even the most convinced partisans of the Generalate did not understand that they were working for a greater unity and universality in the Church. They saw only the practical advantages of the structure of the new Congregation: mobility of the Sisters, continuity, relative facility of foundations. Thus Bishop Montault wrote:

This center of unity will provide them with facilities to have Sisters. "

B. THE CARRYING OUT OF THE WORK:

1 From a quick study of the foundations realized between 1834 and 1868 (see the annexed list) we can make several reflections.

a) Every foundation set up in accordance with the hierarchical Church is a response to a request. Saint Mary Euphrasia does all she can not to refuse a new mission: "Here we keep only those professed Sisters who are indispensable. In spite of that, I think we shall have to refuse those dear foundations so as to consolidate those already in existence, unless the good God sends us help. For the rest, Divine Providence keeps making us grow." (Letter to Mother Mary Stanislaus Beduoet)

We see only one interruption: in 1847 - b) Of the thirty-five houses existing in France, twenty-nine were founded at the requests of priests and bishops; six from the laity. Six houses were already existing, but these Were in difficulty and on the brink of perishing.

Nearly always the Sisters were given hospitality by other Congregations while they were waiting for their own houses to be ready: - Sisters of the Sacred Heart: Poitiers, Metz, Amiens - Sisters of Christian Doctrine: Nancy - Ursulines: Grenoble - Ladies of Providence - Strasbourg - Congragation of Notre Dame: Rheims, etc. Almost everywhere "helping committees" were quickly formed. Beginnings were difficult, often dramatically so, as at Grenoble, Arles and Toulon.

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c) In England the requests came most often from the laity, almost always from Protestants. In the Christian Kingdoms of Piedmont, Sicily, Bavaria, Austria, princes and members of the royal family asked for foundations.

d) Saint Mary Euphrasia was in contact, directly or by correspondence with people all over the world: Roman Cardinals, French Bishops, priests, from Bishop Dupanloup in Orleans to the Cure of Ars regarding the foundation of Ecully; and abroad, with the King of Sardinia: Victor Emmanuel II; The Emperor of Austria: Franz Joseph II; The Grand Duke of Modena: Francis II; and also Ferdinand de Lesseps regarding the house at Port Said.

Government agencies had business with her. The Cincinnati foundation answered the request of the Municipal Council.

e) Political events came to upset her plans and their realization: - Revolutions in 1848 in France and Italy - The wars of independence (1860) in Italy - Revolution in Argentina

f) She also had many problems with the Church in her time: - Gallicanism in France - The problem of Lamennais and his friends - Ecumenism; before the word was coined.

At Strasbourg the foundation was supported by Catholics, Protestants and Jews at the same time. Also, it welcomed children of the three denominations.

Leiderdorp, in the Netherlands, knew with the coming of the Good Shepherd, the first Catholic monastery since the of the fifteenth century. The first Superior was Sister Mary Teresa, widow of General Jacobi, a convert from Protestantism.

What shall we say about the foundation at Cairo where the house comprised children of fifteen nationalities and of nine different religions!

Two foundations were made at the request of Protestants, recent converts: - Glasgow by Mr. Monteith - Mayence by Countess Hahn

In October 1841, Saint Mary Euphrasia answers the novices:

"I didn't intend to give you an instruction in the Novitiate today, but the questions which several of you have put to me during recreation have made me reflect on how important it is to instruct you solidly so as to put you on your guard against the ever-growing dangers of falling into errors. . . You asked me if the Greek Church is in accord with the Church of Rome; if one could be saved in this Church. I have answered your questions. Now I repeat, you must not confuse the Greek Church with the Greek Schism. The Pope approves of the Church but he denounces the schism. What we call the Greek Church is only a difference of external ceremonies, while the Schism is an open revolt against the supreme authority of the Sovereign Pontiff. The Greek Church stems directly from the Apostles. Its customs are those the Apostles observed and taught and the changes we notice in the Roman Church are those necessitated by the sentiments and customs of locations. I saw the Greek in Rome; he had come to visit our convent, and I begged him to say Mass for us. He answered me, 'I cannot do so, my dear daughter, unless the Pope gives me permission, for in Rome I avoid officiating in public because of the differences in our ceremonies.' After this objection, we requested the consent of the Holy Father who, when he gave it, said: 'Do my Good Shepherd daughters want to become Greeks? Notice he did not say' 'schismatics' . . . At the Greek Mass Communion is given under both species. Bread replaces the host and we stand at the holy table. These different particulars, as you see, bring us closer to the Old Easter and the Cenacle. You ask me what is meant by the Roman Rite and the Parisian Rite. The word rite means practice of the cult and in these practices from Paris to Rome, there have been some changes in the chant as well as in the manner of proceeding with the ceremonies of certain feasts. To make you understand that these differences in no way break the unity of the Church in her faith and morals, I would cite our own Congregation. Do you think we could do in America what we do in France? And don't you think it is essential to conform

53 somewhat to the usages and customs of the place? . . ."

- "Mother, what are we to understand by Gallican and Ultra-Montane? Are they two opposing parties in the Church?"

This is an explanation I didn't think of giving you, but I'm glad you asked for it. The Gallicans and the Ultramontanes are neither opposed to each other nor to the Church. They have only a different way of submit- ting. The Gallicans submit only to the solemn decisions of the Church such as the Council, the Sacred College. . . for the rest, they examine and use their own judgment. The Ultramontanes, on the other hand, respond to the voice of the Pope and submit to his every wish. The Jesuits are Ultramontanes and that is why they are cherished sons of the Church, and one of its strongest supports, Our Congregation, I hope, can well glory in this title, for I don't believe we can be more submissive to the Church then we are. "

2. With Strength. . . The difficulties encountered by the Sisters were countless and the documents concerning the foundations of Louisville and Tripoli especially illustrate the strength of Saint Mary Euphrasia.

This Vendean, this woman from Noirmoutier who cites the newspapers of her time, who gives' her novices ideas of history and philosophy, was a striking presence in her time and country.

THE LOUlSVILLE FOUNDATION The first time we hear of Bishop Flaget in the history of the Good Shepherd is on the occasion of his visit to the Mother House on December 9, 1835.

" . Here I am so busy preparing for the visit of a holy Bishop from America. He is coming at three 0 'clock today. I will tell you all about it." (to Sf. M. Sophie Lavoye)

Bishop Flaget, of French origin, was staying in Europe at that time for reasons of health and to give conferences on behalf of the Propagation of the Faith. Later he will often visit the Good Shepherd, notably to accompany Madame de Couespel when she enters on February 3, 1836 and to give her the habit on March 10, 1836. From that very moment there was a question of a foundation in the United States. The official request for a foundation reached Angers August 23, 1841. This is the text:

August 5. 1841 Madame: When I was about to leave Angers, where the holy Bishop showered all sorts of kindnesses on me, I made it a point to visit the Good Shepherd to establish a union of prayer with all the members of your community and the people of my diocese. For my part. every day at Mass I say three prayers for all my associates, leaving to Our Divine Savior, who knows all our spiritual and temporal needs, to do what is necessary. If I, who run about from one place to another, have been faithful to my promise, what will all the holy souls, worthy daughters of the Shepherd of shepherds, not have done for me. A new proof that I have not forgotten my dear Good Shepherd associates is my proposal to you, namely to bring a group of your Sisters into my diocese to participate in my ministry, in saving a great number of unfortunate girls steeped in all kinds of vices, without hope of a haven to save them from shipwreck.

When I was in Nice, Madame de Couespel (who regards me as a high priest and herself as my victim) told me that, in spite of all difficulties, she hoped to set up an establishment in the city. Her hopes have not been in vain. In the same conversation this holy victim added that she hoped even to found a similar establishment in my diocese. Right then and there I tried to convince her of how impossible this is; first, because the majority of these unfortunate prostitutes are Protestants or are without any religion. Secondly, the Sisters who would be sent would not know English at all - the only language known to those unfortunate women. Thirdly, in America the cost of living is much more expensive than in France. Often you pay forty francs for what costs ten in France.

We left it at that and said good-bye. But since my return to my diocese, the Sisters of the Good Shepherd have often been the subject of my conversations. I spoke to my coadjutor about it and also to many others. One of my missionaries, who has been a parish priest for several years in the most densely populated city of my diocese, - the one that is to become my episcopal see - is sure that such an establishment, the only one of its kind in the United States, would not fail to be popular, and consequently to be a success. He is sure

54 that the Protestants would be as happy about it as the Catholics and that the public would support it generously. All those to whom he spoke were of the same opinion. With that, I would urge you to make a start in a small way, that is, with five or seven Sisters, three or four of whom should be young enough to learn English. These Sisters should be full of the Spirit of Him whose glorious name they bear, for they will, most certainly, have much to suffer, but they will also have an abundant harvest to reap if God blesses their labors. In fact, we count not less than 1,500 to 2,000 of these lost women in Louisville, out of a population of 28,000 to 30,000 inhabitants, of whom only 5,000 are Catholic. The City, as I have said, has just been made the episcopal see. The Bishop and his Coadjutor will be established there next January. The Jesuit Fathers have already found a splendid site for a large college and a fine seminary, which they will build next Spring or even earlier. The daughters of St. Vincent also have two foundations in this city, namely a day school and a home for forty-two orphan girls. So, first of all, nothing will be wanting to the Sisters of the Good Shepherd on the spiritual side, which is the most important point. Secondly, we are sure that as soon as the foundation is in working order, with fifteen or twenty girls, an association of zealous persons will be formed immediately. These will supply plenty of work for the Penitents and provision for their support. Thirdly, if God blesses these first efforts, the charity of the faithful will grow in the same measure and then the Government or the City of Louisville will probably take this pious institution under its protection and assure an annuity for it. Fourthly and finally, the first foundation, having BEEN BLESSED BY God by the touching conversion of a large number of unfortunate women, I am sure that the Bishops who now number eighteen, will do all in their power to procure similar institutions. Regarding American vocations for these works, which are truly holy yet so distasteful in practice, we believe that God will bless the foundation and provide the means to sustain it and make it grow. Now that I have put before you the difficulties and probabilities, I leave it to your prudence to make the decision that you believe in conscience would be the wisest. Pray then and get others to pray to know the holy Will of God. Do not fail to consult Father Regnier, your Superior and my good friend. Take the advice of distinguished and experienced persons who are outstanding for their goodness and wisdom. If you decide to take the risk, let me know when you write to me: 1. the number of Sisters you could send; 2. the financial means that you can procure by yourselves or through your friends. By all these details, I hope you will be convinced that I have not forgotten the Sisters of the Good Shepherd. It is my glory to be your admirer and friend of the heart.

With sentiments of deepest respect and religious attachment, I have the honor to be, Madame, Your most affectionate and devoted servant, B. J. Flaget, Bishop of Bardstown August 5, 1841

Saint Mary Euphrasia's answer is affirmative and enthusiastic. In spite of difficulties (lack of resources, opposition of Father Regnier) the "group" gets ready; and on October 2, 1842, the nominations are made.

The anticlimax: Bishop Flaget regretfully asks for the postponement of the departure as all the resources of the diocese are required for the construction of the Cathedral. The Angers Council met again and in prayer decided that nothing should be changed regarding the projected foundation. So the five Sisters left Angers November 9 and from Le Havre November 16, 1842, with no assurance of either lodging or resources.

Let the Novices and Professed Sisters speak:

Novitiate Newsletter, November, i842 ., . . . Finally, the names of the American Foundresses are remembered in our hearts. A multitude of echoes keeps repeating those blessed names. When Chapter was over we surrounded these dear Sisters. Tears flowed from all eyes and we envied them their lot. We kept gazing at them as if they had come from heaven, but alas, in a few days we shall no longer see them. How attentive they are to us during these last days that remain. . . "

"' . . . Sunday, November 8, 1842, the eve of departure, we witnessed a touching scene. Our Very Honored Mother in choir followed by the members of the Council, then by the professed Sisters, all humbly stooped to our American Sisters and kissed their feet. Looking on, we kept repeating those beautiful words of Isaiah: 'How lovely are the feet of those that annonce peace.' "

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THE COUNCiL BOOK:

"November 16, 1842 - fort the foundation in Louisville in America, our very honored Sister Mary of the Angels was named prioress. . . . They left here on the 9th for Paris. Our very honored Sister Mary Chantal of Jesus, Assistant General, was named by the Chapter to take them to Le Havre. She was accompanied by Sister Mary of the Annunciation who conducted them to the boat where a great crowd of people was waiting to see them leave. These five missionaries made their final sacrifice with as much courage as when they had had to tear themselves away from the arms of our worthy Mother and the whole community who had accompanied them to the Cloister door as soon as the big bell had given the signal for their departure. It would be impossible to describe here the last moment spent with these dear Sisters, for whom we shed all our tears. The thought that we were leaving them, perhaps forever, was distressing the both them and us. Also, our worthy Mother General. always inspired from above, and strong and generous in the midst of the greatest sacrifices, mustered all her strength, blessed them again and cried out in a strong voice, 'My dear daughters, in the name of obedience, Depart!' The Cloister door was opened; they rushed out courageously, and we saw them no more."

On December 20, 1842, the five Sisters of the Good Shepherd in their white habits caused a sensation in the streets of Louisville. "'Providence has sent you. . . ." was the welcome of Bishop Flaget, who added: "We shall build you a convent with the money we put aside to build our Cathedral."

The Sisters entered their house on September 4, 1843, and received their first penitent September 15, 1843; but money was always wanting and they lived for months on vegetables and provisions which they begged for in the marketplace. We refer you to the bulletin, The Good Shepherd of Algers, March 1975 on the foundation of the Cincinnati Province.

THE FOUNDATION OF TRIPOLI:

From the Council Book: "Unable to carry on the work of ransoming slaves in Cairo, our worthy Mother General was obliged to transfer it elsewhere. So she was inspired to found a monastery in Tripoli in Barbary. "

On October 20, 1846, Sister Mary Alypse Richard, who took the name Sister Mary of St. Francis Xavier, Sister Mary of Jesus Dubois (formerly Sister Mary of St. Cyr) and two Sisters Magdalen set out.

Below are some excerpts from the correspondence of Saint Mary Euphrasia to Sister Mary St. Francis Xavier. In this abundant and particularly warm correspondence, one senses the missionary heart of the foundress, attached to her house "on the edge of the great desert. "

1846 (no particular date given): "Have courage in God, my darling daughter. . . .Make a foundation in Tripoli. Be led by the voice of God and by obedience and not by the voice of men. Set out then, with our three angels. Do not say where you are going. "

August 29, 1847: "Is it really true, my beloved daughters, that you may still stay in Tripoli? In that case, yes, indeed, take postulants - twenty of them if you wish. . . .Dear Children, if you can really stay in Tripoli without danger, the good God will be glorified. But I don't oblige you to do so. . . ."

October, 1847: "Wait a while, my daughter, and you will see great things. You are now one year in a foreign land. . . what a grace. . . what a miracle! This hope inflames me with love for Jesus and Mary. And how much I love you also! . . How I would love you to have a Novitiate in Tripoli! Is your young Maltese with you? Give her the Habit. What joy this news gives me!"

The letter goes on talking about the ransom of some slave girls by the Sisters and about cultivating the garden, and about the two camels used by the Sisters for their travels.

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July 6, 1848: "The Charity of Christ urges me!" "You, my beloved daughter, the Saint Paul of my soul, you too are urged on by the love of God and the works of the Institute. I am convinced with an intimate conviction that you are fighting the good fight. It is with joy that we approve the reception of the Habit for our dear first postulant. How we cherish her! . . ."

Further on: "And then one day you will found Malta! Before God, tell me what you truly think about this!"

April 30, 1850: "Go therefore and baptize all nations in the Name of the Father and of the Son and of the Holy Spirit. "

"My Two Dear Apostles, May you be blessed a thousand times for the love you have for slaves. Oh! grow, my dear daughters, people the earth. . . Give the Habit to your two postulants. Tell that darling young professed Sister (the first Maltese Sister) that I love her so much! . . ."

And untiring still: "Do you think, my dear daughters, that when Smyrna is completed you will be able to found in Constantinople?"

July 20, 1852: "My dear Daughters - you who are a thousand times dear to my heart, Please, I beg of you for the love of God and His Holy Mother, who have chosen you, . . .not to abandon the work. . . Courage! We want to help you all we can. As of today we will try for the free passages (passage across the Mediterranean)... "Yes, my three beloved daughters, I prefer your mission and I love you three alone more than the most spectacular of works. . . I am ready to do anything to help you."

August 27, 1853: "Go out, my dear Xavier, three or four times a week, you and our Sisters and the little Magdalens, to visit and baptize a large number of Arab children. . . . Don't be in a hurry to put up grilles yet. . . keep free. You can do so much good. As a result of a collection taken up among all our benefactors, and thanks to the ten thousand pamphlets printed here and sent out, we have several hundred francs to send you for the ransom of slaves. Let us know the best way to send the money across to you. "

May 30, 1854: "About leaving off the Habit, don't leave it off but slip a black muslin mantle over it and then you will need no dispensation. You may be sure that the Jesuits have made many such adaptations to save souls. We have written to everyone that we shall go along with whatever you do." P.S. "Thanks a million for your lovely tiger skin."

September 14, 1854: "Courage, my darling daughters! With God's help you can be saints and you will establish a magnificent house for us. I beg you on my knees, my Saint Xavier, to save souls!"

In 1854 the house in Tripoli was closed. The situation there had always been difficult. In the mid-nineteenth century, the Catholic Hierarchy was not yet established in Africa. The Sisters had to depend on the Propagation of the Faith in Rome. They were originally a group of four (two Choir Sisters and two Sisters Magdalens). Two years later one of them made a foundation in Smyrna. Then only three Sisters remained in Tripoli for four years.

One area which required all the audacity and ingenuity of the Foundress was what she herself referred to as. The Temporalities. "

The Temporalities Saint Mary Euphrasia had a constant preoccupation. The Houses were maintained by their own resources - begging, donations, Sisters' dowries. Rare are the letters in which she does not mention money. Many times the reader is embarrassed by proposals such as: "We willingly agree to accept the young girl your ladies are presenting to the Magdalens for three hundred francs." (Letter to Sister M. Stanislaus Bedouet, May 12, 1842)

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We read in the Council Book: "Our very dear Sister M. of St. Theodore Perinelle, professed choir Sister, having brought a considerable dowry, is considered a benefactor. The only favor she requested was that two Masses should be said every month for the repose of the souls of her mother and her brother. "

(Foundation of Masses in perpetuity)

Ten years later. after this Sister had died: "How many were the privileged graces she must have received. She was so happy to consecrate not only herself but also her fortune unconditionally to Him. This Sister found great joy in frequently giving surprise packets of one thousand francs to our Mother. She is considered one of our greatest benefactors. "

We would like to pass over these mundane matters, but we realize that they had to Iive!

We have read some exhortations to benefactors at the time of the general assemblies. These would make one smile today, but they must be put in the context of the time. Saint Mary Euphrasia could not manage without benefactors.

She had recourse to all kinds of expedients:

Lifetime Annuities: 'If you know of any good ladies who would like to get out of Paris and who would have small fortunes of four, five or six thousand francs, we will take them on a life-time annuity. "

(February 9, 1849 to Sr. M. St. Elizabeth Renon)

Arrangements were always made to admit penitents gratis from a certain parish in gratitude to the pastor or some parishioner who had given a donation to the Mother House at a crucial time.

For example. we read in the Council Book: 'Two places are reserved in perpetuity in Saint Michael's Class for Father Chaillous of the Cande Hospital. Father Chailloux donated three thousand francs (August 28, 1858); before that, on January 10, 1837, for the parish of Doue, places were reserved for four girls over a period of nine years. . . ."

Examples of this kind are not lacking.

As a last resource, Saint Mary Euphrasia takes refuge in abandonment and prayer. Thus on January I, 1847 in the midst of a crisis, this vow is made in honor of the Blessed Virgin: . . Begging her to give bread to all her children, as the year had been such a bad one. "

And many others of this kind. Are all of these temporary affairs secondary concerns?

All her life, Saint Mary Euphrasia knew the anxiety of providing for tomorrow. . . .Isn't this the most trying form of poverty, the insecurity of having to depend on people and events constantly? Let us be realistic: we have to have sufficient means to be above all compromise.

"The lack of financial help is my martyrdom. If only I had one hundred thousand francs, we could complete the institute: my soul would be at peace and I think my health would gain a new lease on life. Try to obtain from our Mother another Count de Neuville. .. (to Sister M. Conception Mortier, January 17, 1845)

"And now, my Divine Heart, won't you allow me the joy of contributing to this work by accepting this little bill. If my purse contained one thousand francs instead of fifty, you would have it. Ah! how terrible it is to be a mother and be so poor!" (to Sister M. Divine Heart, February 25, 1851)

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Saint Mary Euphrasia confides to the Novices in September, 1840:

"Just imagine, my daughters, the annual expenditure of the Community is about one hundred thousand francs and we cannot count on even ten francs. It is one of the striking miracles of Providence that we have never lacked anything at all, though we have been hard-pressed at times. "

In 1859 there were more than one thousand persons in the Mother House (including St. Nicholas Abbey).

The Conferences abound with advice about economy, good organization, order, advice about managing within limited budgets. Everyone knew that it was hard to make ends meet and each was ingenious in finding resources: dishes of boiled nettles, bunches of carrots sold at the market by the Sisters, the sale of boxes of flowers, priests stoles and small clothing. . .etc.

This attitude towards benefactors is surprising enough for us: Madame d 'Andigne stays in the Convent, spends recreation with the Sisters, accompanies Saint Mary Euphrasia on her journeys (which saves traveling expenses). Like Count de Neuville, she seems to know everything about the activities of the Congregation. But these are not the only benefactors. We hear of Princess Contacuzene, who spends nineteen months at the Mother House and who obtained permission for her mother, Sister Mary Chantal de Raynaud, to accompany her on her return journey to Paris. (Council Book, June 17, 1847)

Saint Mary Euphrasia alludes to this fact in her letter to Sister Mary of the Divine Heart Lionet, May 9, 1848:

"Another favor from Mary: staying with us for two months are the illustrious family of our good Marquis (the Marquis and Marchioness de Colbert stayed in the apartments outside the monastery). Ladies, governesses, lackeys, and also a young man of Olga's type whom our Ecclesiastical Superior has permitted to stay in the enclosure with his dear mother and his governesses. "

It would be interesting to make a study of the organization of Associations of the Laity connected with each foundation. We studied an unusual prospectus - a memorandum dating from August 13, 1849 - destined for members of the "Catholic Work of the Good Shepherd," and consisting of "pious and charitable ladies who undertook to donate five francs a year for ten years" (article 3). Each lady undertook, over and above, "to get nine other ladies to make the same contribution" (article 4). Everything is foreseen in the smallest details - files of Association, organization into tens and hundreds, special and principal promoters, - all attached to this work.

The zeal of Saint Mary Euphrasia, her daring projects are common knowledge. Let us mention the construction of the tunnel linking the Mother House with Saint Nicholas Abbey. The tunnel was begun on April 21, 1855, and was finished in four months. Already in 1844 eighty workers were doing construction work at the Mother House. Saint Mary Euphrasia, who admits quite simply that she often wrote an urgent letter in Church during the sermon, who speaks of old books, atoms, of a "marmalade" of bad habits, of Sisters treated like "old slippers," of news that electrified the whole community, who advises the Sisters not to be like little machines and not to be squeamish in taking the hand of a sailor or even of a cabin boy who helps you to board the boat! Doesn't she set the example of freedom and boldness when it is a question of the Glory of God and the salvation of souls?

The Appointments

The decisions taken by Saint Mary Euphrasia in making appointments are daring.

- Sister Mary of the Annunciation founded Dole November 4, 1844; is Prioress of Perpignan February 10, 1845; then Prioress of Lyons in 1847

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- To Sister Mary St. Claire Godelier, Assistant of Avignon, Saint Mary Euphrasia writes on March 12, 1840:

"I said to God: Here I am!" "It is God who calls you by the voice of obedience. Accomplish His divine Will. You are named Superior. "

April 8. 1840: "Lord, teach me to do your Will, because you are my God. " "Our Divine Master Himself shows you the path you should follow. Today Holy Obedience names you Superior of the House in Nancy. Receive this Obedience on your knees in the holy presence of God. Don't let your emotions flow over into fine words, my dear daughter, but write to me from a submissive heart; then leave immediately. . . ."

April 26. 1840: "Man proposes, God disposes."

"My God! my daughter, how it costs me to write to you again! I cannot tell you how bad I feel making a new change, but Fiat! My daughter, you will go, in the name of Holy Obedience, as Superior of a new house we are founding in Namur in Belgium. "

May /2, /840: "My soul magnifies the Lord and my spirit finds joy in God my Savior. "

"My beloved and faithful daughter, Oh! yes, our souls are joyful in God! Namur is a reality. . . The good prelate knew absolutely nothing of the fact that you had been sorely tried: four changes in four months. "

On returning from LilIe in 1836, Saint Mary Euphrasia hears of the epidemic which was ravaging the Mother House.

"Within a few days twenty-eight Sisters were brought to the Infirmary. Three lay Sisters died one after the other." Meanwhile, Saint Mary Euphrasia hesitates to found Le Puy. Seeing in this sickness a sign and a call, she sends four Sisters and a Novice to Le Puy on January 1, 1837, in spite of the inclement weather. The journey takes nine days and the last stages have to be done on foot as the vehicles are snowbound.

Sister Mary Augustine of Jesus (Fernandez Concha), born in 1835 in Chile, entered religion in 1862. She made her profession in 1863 (with a dispensation). She intended and desired to become a Touriere Sister, but in 1864 she was named Superior of the Monastery in Santiago. Events confirmed the judicious choice of Saint Mary Euphrasia. Then in 1874, the second Superior General, Sister Mary St. Peter de Coudenhove and her Council chose this Sister to be the Provincial of South America. She was still in this position in 1899.

Elsewhere we have noticed that Saint Mary Euphrasia did everything possible to send to foreign foundations Sisters who came from those countries and to give them responsibilities.

We found numerous requests to Rome for dispensations to advance the date of Profession of Sisters and soon Saint Mary Euphrasia is told by a Jesuit Father: "Your Congregation is now so well known that you should always keep six well-trained professed Sisters in reserve, ready to set out at the first need."

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We have listed the following departures for foundations from January to June 1837. This period, selected at random, is not exceptional:

Date Number Place January 1, 1837 4 Sisters Le Puy 3 Sisters Nancy 2 Sisters Metz February 20, 1837 2 Sisters Grenoble 4 Sisters Lille February 27, 1837 1 Sister Samur March, 1837 2 Sisters Le Puy April, 1837 2 Sisters Amiens May 7, 1837 4 Sisters Samur May 15, 1837 4 Sisters Strasbourg 2 Sisters Nancy 2 Sisters Sens May 16, 1837 3 Sisters Bordeaux 2 Sisters Poitiers June 11, 1837 3 Sisters Reims

In the Council Book we see Assistants General spending two or three months in a foundation that is having difficulties, just as we find Saint Mary Euphrasia, at the request of a local Superior, working in a foundation for a period of time.

As early as 1834 in view of the foundations abroad, Saint Mary Euphrasia is concerned about the language problem and encourages Sisters, who so desire to study.

She writes to Sister Mary St. Sophie Lavoye on October 18. 1834:

"Our Sisters of the Council and I will be delighted to receive that dear Sister from Luxembourg whom you mention. We are happy that she knows German. Our Sisters want to learn the language for the foundations in that country.

February 9, 1835 to Sister Mary St. Sophie Lavoye: "Saint Cyr is learning Italian. Our Sisters are burning with zeal. "

March 15, 1835 to the same Sister: . 'The study of languages, the manual work, it all overwhelms us. "

June 5, 1835: "We are asking for good mistresses of classes, ones who would be able to learn German. ' ,

"Here we have our dear Sisters Mary of St Augustine, Mary of St. John of the Cross, St. Cyr and Mary of the Angels learning Italian."

3. SUBSIDIARITY

In all the decisions she makes, Saint Mary Euphrasia acts in the same spirit of abandonment to the Will of God. She sees herself as an instrument in the service of the mission. She regards her authority as a delegation from God. That is why she acts with assurance in the presence of what she considers to be a sacred deposit as much for her as for her Sisters.

"We, and you too, my beloved daughter, desire only the glory of God and the greatest good of the holy work, the sacred deposit that the Lord has put into our very weak hands." (Letter of November 17, 1835 to Sister M. St. Sophie Lavoye)

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To the same Sister December 9, 1835: "I will always uphold you (in a difficulty with a Sister) for, alas, my daughter, I pity all Superiors! You will feel it when, groaning under the burden of work and pain, you see indolent people not caring about anything, scarcely listening to you. . . .However, my dear daughter, I'll never stop reminding you that I place in your hands the sacred deposit of responsibility. The Mother House has appointed you. "

But at the same time she knows how to seek advice, review her decisions, and take into account the advice given. Let us take, for example, the foundation of London in its very difficult beginnings. The appointed Superior, Sister Mary St. Joseph Regaudiat, left for England with repugnance. As soon as Saint Mary Euphrasia becomes aware of this she writes to her:

December 14, 1840 "Our Sisters of the Council tell me you went (to London) because you were forced, that they know of your repugnances. Yet you never said a word to me, my beloved daughter. Believe me, all I wanted was the holy Will of God and your happiness. . . . "In the meantime, my daughter, do all you can to save the work. Be sure I will keep my word to you and I will change you, but for the time you are there, do your best. Go along with the customs, my daughter, you cannot do better than that. "

After a few days interval, Saint Mary Euphrasia receives two letters from England, one from the Marchioness of Wellesley asking that the Sisters remain; the other from the Superior expressing her opinion that it is no longer possible for the Sisters to stay in London. The two following excerpts reveal how Saint Mary Euphrasia discerns what decision to make.

To Sister Mary St. Joseph Regaudiat, December 14, 1840: "I read the letter from the Marchioness very carefully. Oh, my God, how true and firm she is! Well, we have prayed and weighed everything in the presence of the Lord. Your dear letter is clear, precise and very good. But all things considered, we would rather die than give up this divine work. "

And on March 4, 1841: "I have believed that the work in London was of God and I was not ashamed to support it in the midst of a thousand contradictions and trials. Now, being the only one burdened with this crushing responsibility, / have consulted God, my Superiors and our Chapter. Just one answer was given to me and that is: this work must be sustained at the cost of the greatest sacrifices. for the Glory of God. We are ready to make these sacrifices! "First and foremost, my beloved daughters, we want to know if you have zeal for this mission; if you are attracted to it; if you have courage and confidence in God and, above all, if you are hopeful of success. Please. will each one of you put down in writing your real feelings. You can well understand that I cannot continue just pleading with you. We leave you perfectly free to continue this laborious mission or to have yourselves cordially replaced. You could then return to France where you will certainly find souls to save and where you will always be welcome. Obedience leaves you free. Let's talk it over among ourselves. . . ."

Isn't this what we call today Subsidiarity? In concrete details we see in Saint Mary Euphrasia the same freedom, the same broadmindedness. She prays:

"God make me understand.

"I see accomplished all that God made known to me in Holy Communion. . . ."

"I reflected in the presence of the Lord. (Seven times in thirty-four letters)

To Madame de Couespel in 1846: "I refer to your permissions. I have read them and meditated on them. In confidence, you could not have done otherwise. I approve all that you have done in the Holy Presence of God. Be therefore perfectly at peace. Rejoice in the God Who loves you. We have prayed before asking you this. but it is the Will of God, for I cannot do otherwise." She seeks advice from competent persons:

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"We understand quite well that you need a good mistress of penitents and we are seriously looking into it. Who do you think, my dear daughter, would be most suitable? I am aware of the importance of it all." (to Sister M. St. Sophie Lavoye)

In his deposition at the process of canonization Father LeDore affirmed:

"The particular point that provoked my admiration was that she took care to consult those whom God had given her as guides; also, that she knew how to refrain from action when it was necessary to lessen opposition or to wait for a more favorable opportunity. "I noticed, besides, that she did not put her trust in herself, but rather in God alone. She did not establish foundations until Divine Providence proposed them to her. She just reflected; then, when she saw the Will of God, she accepted without allowing herself to be discouraged by obstacIes…"

She consults the tastes and wishes of people. "Listen to my voice in God. If you have any repugnances about Paris, let me know in all simplicity. You could work elsewhere for the glory of God. So please be simple." (to Mme de Couespel in 1842)

"I shall follow the attraction of each one, for it is a fact that not everyone is called to far away missions, and those having strong dislikes will certainly not go to them. " (to the Novices, March 17. 1840)

"Let us pray together and see before God what you can do (regarding the difficulties in Perpignan). " (to Sister Mary of the Divine Heart Lionet, Feb. 25, 1849)

In merely examining her correspondence and her letters to Sister Mary John of the Cross, we see what confidence Saint Mary Euphrasia places in her Sisters.

April 4, 1836: "You may do all that you think well in this matter. / hm'e confidence in \'ou."

December 7, 1836: "My very dear Daughter. I cannot go to Nancy in the Spring. but I give you my full confidence. Have the repairs completed. . . make foundations, my dear daughter. the time has come. Follow the lights God gives you."

December 8, 1836: "We approve of all you have done. my dear daughter. . . .We give you every permission and latitude.

To Sister Mary St. Sophie Lavoye, October 24, 1835: " . . . As your letter requests, we immediately asked for prayers for all of you at Obedience. But, when the Professed Sisters learned that you had written, they gathered round me to hear the news. I shared it with them and promised that when you write again I would tell them all that can be told. "

April 10, 1836: (Arrival of three postulants) "I had a great deal of difficulty trying to keep our novices in the Community Room. The four mistresses of novices had run off to get news of you. Fortunately it was recreation time; otherwise the silence would have surely been broken. When I got back to the room again, I had to tell them all about you, my darling daughters; about your letters and your employments, right up to the time of Obedience. This was the only way I could have peace, and our dear travellers could get off to bed. "

July 10, 1835: "Let us keep united until death by great detachment from everything except God and our holy work, ready to fly to the ends of the earth should obedience require it. "

July 18, 1835: "It always seems to me that a time will come when we can follow the dictates of our hearts; but that time has not yet come. Let's wait in peace for God's time. He knows how dear you are to us; and if you were ever in trouble, we would do everything for you, my dear daughters, and you would never be forsaken. "

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May 10, 1836: "Good bye, mv dear daughters, I am telling you a little about everything, hoping to give you pleasure. This is my affectionate desire. .. "

To Sister Mary St. John of the Cross David on June 24, 1836:

"You were thrilled to send our Sisters back here. I thought so; it is sweet to live in unity. "

April 28, 1836: "Peace, Charity, unity and the salvation of souls above all; these are our goals."

July 13, 1837: "I have full confidence in you, my daughter. Consult the Good God and do your best. "

August 8, 1837: "Choose whomever you want." (speaking of a Sister)

March 18, 1838: "I know, my dear daughter, that you thought you were acting for the best. I am not angry, but alarmed. I say this to you before God. However, do what you think is for the best. I trust you."

November 26, 1838: "I don't know why, but I shall be sorry about the house in Turkey. However, my daughter, I leave it entirely to you, in whom I have full confidence.' ,

February 3, 1839: "Kindly bring her yourself or have her accompanied if you can. I ask God to inspire you, and I leave all to your wisdom, giving you full confidence.' ,

These eight examples, through three years, are sufficiently clear. There are no exceptions. The same expressions are found again in different letters.

"I still want Sister Mary St. Eulalie to be bursar. We sent her to you precisely for that. But for all the other nominations you mention, my dearest daughter, I assure you that I am not concerned at all and I leave the local Superiors very free. "

On a postscript to this letter sent to Sister Mary St. de Stransky, Superior in EI-Biar on September 29, 1844:

"I have one more wish, but don't worry if you can't manage it. I tell you the thoughts that God gives me, without being attached to my own views.'

Saint Mary Euphrasia's confidence in her Sisters grows over the years and in 1855 she peacefully and joyfully welcomes the ideas of the Provinces.

She wrote to Sister Mary St. Ireneus Bellanger on June 27, 1855:

"It is God Himself who inspires the Provincials. A thousand circumstances prove to me that without this help the Institute could not go on. We have asked the Pope and the Cardinal Protector for them. I want them as much as I wanted the approval of the Generalate. Had I been free, all this would have been completed six months ago. "

And this final statement:

In a letter to Mother Mary St. Emerite Rarer on June 17, 1856, she says:

"I have also received your four good letters. Only one pains me . . . the one in which you say that I made others, besides, you, go to Modena. No, my dear daughter, I never force anyone to go. I act according to the responsibility given to me by God."

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4. Constant Concern for Unity

A few passages, excerpts from the Instructions to the Novices, show the importance given by Saint Mary Euphrasia to sisterly charity:

"If you have no charity among yourselves, even if you were to convert souls, it would serve no purpose. "

August 10, 1840:

"As long as we are united interiorly and exteriorly, all the attacks of hell put together cannot shake us. "

September, 1840: "I would always like to find you, my dear daughters, as devoted to the Mother House in the foundations, as the Mother House is devoted to the foundations. That is to say, according to Saint Teresa, that those who remain should be as if they went away and those who go away should be as if they remained. ,.

Saint Mary Euphrasia herself kept a large correspondence going with all the houses. These letters kept the foundations linked to the Mother House, and it was a great joy when the news arrived.

November 4, 1837: "Regarding your reclaiming the dowries, that is perfectly in order, my dearest Daughter. After all, don't we form one heart, one soul, and one house?"

This unity was maintained by a regular exchange of correspondence not only between the Mother House and the foundations, but among the foundations themselves. Very frequently, Saint Mary Euphrasia recommends in her letters that Sisters write to such and such a house if it is a recent foundation or if there are special difficulties there.

Letter to Sister Mary St. Stanislaus: "Our Sisters in Le Mans should have written to you. I told Sister Mary St. Louis to do so also. "

To Sister Mary St. Sophie Lavoye, May 10, 1836: "You must have received a letter from our dear Sisters in Nancy. You too must write affectionate letters to them. I assure you, my dear daughter, that union will be our strength and our delight. The Lord will do great things for the salvation of souls if the two houses live together in close unit)'."

August 29, 1836, after the death of Sr. Mary St. Basil: "From the enclosed letter you will see, my dear daughters, who has replaced her. In the future we shall write to you about the nominations, so as to increase unity. "

September 2, 1836: "These dear daughters (of Amiens) have suffered because they love you. It is a fault on your part, my good daughters, not to have had someone write to the foundation in Amiens. Oh, my dear daughter, pay more attention to this sweet cordiality."

Starting in 1837, with the exception of two years of "misery" (1847-1849), an exchange of circular letters became an established procedure among the foundations. In 1855, at the time the Provinces were being set up, Saint Mary Euphrasia reminds us of the importance of community letters as a means of maintaining unity. These' 'letters to the Communities" recall the letters to the early Christian Communities, the "gesta Martyrum. " Let us quote Daniel Rops in The Church of the Apostles and the Martyrs:

About this long tragic period, we are, on the whole, well-informed. Because they considered the dramas in which so many of their own perished, not as calamities only, but as striking manifestations of faith, the Christian Communities, in the very heart of the tempests, wanted to. communicate their story to their brothers. They 'sent detailed accounts of the 'battles' they waged and the 'victories' which had carried off those whom the Divine Master had designated for harvest. We have several of these reports - for example: the passion of St. or the martyrs of Lyons. We also possess letters sent by Church leaders at the time when they themselves were arrested and destined for torture. These were meant to instruct their priests and deacons and

65 to exhort the flock to patience and courage. "

This unity was not limited to words, cordial though they might be.

In 1833, when the very first house was founded, the house of Le Mans, Saint Mary Euphrasia wrote to Sister Mary St. Stanislaus Bedouet (letter #20 - not dated):

"I beg of you to see that the deed (the purchase of the house) is made out in the names of one Sister here and two from Le Mans. That will secure forever the close union of the two houses. "

The houses give mutual assistance: "Another service would be to receive a penitent from Angouleme (if she presents herself). We will arrange about that on our way to Poitiers. "

The Sisters exchange ideas and share accounts of their activities. . . They help financially whenever possible with the upkeep of houses in financial difficulties.

They exchange Sisters: ''These dear Sisters from Nancy will ask you for a small service which I know will cost you, but, my darling daughter, you have often told me and written to me that you would help me in every way. Will you kindly lend us help for three months, during which our dear Sister Mary St. Melanie will stay in Metz and St. Benedict in Nancy to complete St. Margaret's training in accounting. " (To Sister Mary St. Sophie Lavoye, November 4, 1835)

To Sister Mary St. Sophie, fifteen days later: "From your note which came in today with our Sisters from Nancy, I gather that you are overworked. Right away, we got together to lend you help. On Monday evening, November 23rd, two of our professed Sisters will set out for Nancy. We would rather take on three jobs each here than to see you worn out. "

On every feast day or special occasion, Saint Mary Euphrasia cemented this unity by sending gifts: objects made by the' 'girls, " fruit from the garden, books. United with all the Religious of the Good Shepherd. . .Saint Mary Euphrasia saw each Sister as one consecrated to God.

Sheltered by some, helped by others, the Sisters of the Good Shepherd who founded houses were in contact with numerous congregations. One in heart with those who helped them, Saint Mary Euphrasia welcomed Sisters who were passing through and never refused her help. Thus in 1852, she shared the produce of the farm with the Carmelite Sisters of Angers, who were very poor.

Let us likewise recall the situation of the first house of the Good Shepherd in Rome, which was quite extraordinary. Sisters from all Congregations who had been judged by an ecclesiastical tribunal of a serious misdemeanor were assigned there as a place of detention. Saint Mary Euphrasia rejected the principle of this procedure, but she saw in these women the poorest of the poor, those in most need of lore.

"Our Institute is a way of love, and a Superior who would prefer to make herself feared rather than loved would not have the spirit of our Congregation. Also, I told the Bishop that I did not at all approve of the rigorous punishments inflicted in Italy on Religious who had committed faults, and I declared this formally that I would never be the Mother, the Superior of a religious prisoner." (to the Novices October 22, 1840)

On February 5, 1842 the Pope paid a surprise visit to the House in Rome:

"After he left, a prelate came to us and said: 'His Holiness is very pleased with the order, tranquillity and upkeep of the place. He feared that all the married women and Sisters placed there by the Holy Office would be throwing themselves at his feet asking to get out. I had tried to assure him on this point, but just could not make him believe that you could manage such persons.' "

But the Sisters in Rome had learned during their novitiate:

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"You must all live by love. Fear is not made for you. It is not in this way that the Good Shepherd wants to be served. "

How did Saint Mary Euphrasia carry out her duties as Superior General?

This letter to Mother Mary St. John of the Cross David throws light on the way she met requests for foundations. It reveals to us the spirit of Saint Mary Euphrasia, her availability to the Will of God, her desire for unity, her zeal for the salvation of souls.

Obedience to the Will of God

September 22. 1839:

"May the holy Will of God be done and not ours! Let us adore the designs of God on our holy Institute. Let us carry them out as best we can, without seeking to penetrate them; this submission of faith and will, will draw ample blessings down on us. "

Answer to a request: "You know, my beloved daughter, how the Court of Bavaria has entreated us to go to Munich to arrange about a house for our work there. You also know how we had done everything possible to hold over this enterprise until next Spring. We thought we had succeeded. But, no, the Court has reiterated its entreaties with greater insistence. "

In harmony with the hierarchical Church:

"We have submitted this request to the Roman Curia which, by the mysterious designs of Providence, recommends that we take up' this work in a very special way. There were three letters within ten days repeating the same recommendations urging us to send at once two delegates to represent us and to settle the business. We were also asked to give information about building a local convent according to our Holy Rules. "

Conformity to the Rule in the Service of the Church. 'As our work is dear and necessary to the Church. many tell us that we are duty-bound to become established abroad since France is threatened by a pending revolution. Because of that, my dear daughter, we cannot hesitate. I cannot absent myself from the Mother House just now; the works are heavier because the episcopal see is vacant. So, in agreement with my Council, we name you today, along with our Mother Prioress of Strasbourg, to replace me in this venture. "

Subsidiarity: "We give you our confidence and we urge you not to delay in this obedience. Go at once to Strasbourg. You are expected in Munich on October 8th. ' ,

Responsibility and Initiative: "Make plans to get there on the day appointed. Discuss the matter with his Lordship, our worthy prelate, and also with Father Marguet. Your journey will take only two weeks at the most. "

Anxiety about Unity: "Now this is the directive you must follow. Don't accept a house outside the city. According to the deed you will sign, the Mother House becomes the owner of the establishment and will always have the rights of authority over the subjects. Such is the will of our Superiors in Rome. It is this unity and dependence on the Mother House that gives strength to the work. Also, Rome gives a splendid example of this. Our holy Protectors and the Mother Prioress do nothing and decide nothing for our dear monastery in the Holy City except what is approved by the Mother House. So, my dear daughter, see to it that you settle everything after this pattern. This is the stand we took for Belgium also. Write to us on the day of your departure, and as soon as you have had a conference with the Munich authorities, let us have the details. Write concerning them also to the 'dear' Prioress of our Monastery in Rome. The Lady Ambassador from Germany is staying with her, and she is anxiously awaiting news. She is keenly interested in the mission. "Your obedience will be in Strasbourg. Go then in the name of Holy Obedience. Be filled with the love and the grace of Our Lord. This is my wish for you, my very dear and beloved daughter.

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C. What Was the Outcome? The first tangible result of the Generalate is the existence of one hundred ten houses in 1868. Actually Saint Mary Euphrasia opened one hundred twenty five (or one hundred twenty seven, if we count the workrooms attached to a monastery), but several of these were closed during the lifetime of Saint Mary Euphrasia. Thus, Clermont or Bordeaux and, following the Revolution of 1848, Macon, Bourg en Bresse. Some, like Dole and Genoa, were closed and then reopened. The dynamism given to the Congregation by the Generalate is such that today there are convents of the Good Shepherd in forty- eight provinces all over the world.

Time has proved the solidity of the work. Now the work of Saint Mary Euphrasia lives: It lasts. It extends. It adapts.

Creativity Is a sign of life. The house of the Good Shepherd, we would say today, with its residential set-up, living almost in a "closed circuit" in "the City of God" corresponds to a given society and to a concept of re-education and even of education in itself. But the spirit is the same, urging one to foster the growth of the poorest person, in his dignity as a child of God and to recognize him as "brother."

How is this spirit brought about? It comes from formation, from a relationship with Sisters from all over the world, but it also comes from this incommunicable something which is the Gift of God. This Gift of God, because it is always the same, helps us to find a similarity between Saint Mary Euphrasia and great spiritual figures like Saint Paul and Saint Teresa of Avila; it also enables us to discover a close relationship between Saint Mary Euphrasia and some charismatic figures of our time. We are thinking especially of of Calcutta.

For example:

Saint Mary Euphrasia "My dear daughters, several Fathers of the Church believe that, regarding the Vow of Poverty which religious make, these religious will be judged on the poverty of the poor of their time. God will compare their poverty to the poverty we have practiced. Oh! what a difference between the sacrifices we make and those made daily by poor people in the world because of their poverty. "In no way can we say that we are fulfilling the obligations of our vow of poverty if we do not work like the poor, like persons who are obliged to earn their bread by the sweat of their brow. "

MOTHER TERESA "Our rigorous poverty is our safeguard. We do not wish, as some other Religious Orders have done in the course of history, to begin by serving the poor and then, unconsciously, to end up by serving the rich. To un- derstand and help those who lack everything we should live like them. . . The difference is that our unfortunate people are poor because they cannot help it, while we are so by choice. It is nevertheless true that without the convictions that it is Christ Himself we see in these outcasts, such a life would be impossible. "

Is it not a singular coincidence that Mother Teresa requires of her daughters to make a fourth vow: "The Vow of dedicated and free service to all destitute people"?

For Saint Mary Euphrasia there is also a fourth vow: "To work for the salvation of souls is our vocation, our only end, the essence of our vocation, the drive which sends us to foreign shores. "

CONCLUSION (Re: The Generalate) The deposition of Father LeDore seems to sum up what is to be said about the Generalate.

The zeal of Saint Mary Euphrasia for souls, this tremendous love for God and men which animated her, caused her to find ways of responding to the needs of her time while keeping faithful to the spirit of Saint John Eudes.

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The Generalate is not perhaps, strictly speaking, a "charism," that is, the face of Christ presented to the world, but it is a means of the times in the service of the charism: the universal compassion of the Good Shepherd.

Testimony of Father Ange LeDore Ordained a Eudist Priest in 1858 Superior General in 1870 Theologian at Vatican Council I

"The Venerable was called from Tours to Angers to found a Refuge. All was done as it should have been done. Having founded this house and also several others besides, she saw that it would be impossible to extend her zeal as far as she wished to if all the establishments which (lived their existence to her were .not united in a General Congregation. What is more, unity was threatened by the opposition of Father Moreau in Le Mans. . . .

"The Venerable met with strong opposition from the Refuge and from some of our own Fathers, who regarded the Generalate as a change in the work of Father Eudes.

" . . . Moreover, experience has shown that the work established by her has had a force of expansion which was lacking to the independent House of the Refuge, More than fifty years ahead of her time, the Venerable conceived and carried out the plan which now the has adopted for the Governments of Congregations. I would add the fact: that His Eminence, Cardinal Verga, Prefect of Bishops and Regulars, asked me to use my influence on the convents of the Refuge for the formation of a General Congregation. I found the same resistance in the Sisters in France so attached were they - even in the smallest detail - to the traditions of' the Venerable Father Eudes. They were still using the tallow candle in some monasteries and were refusing to use the harmonium to support the Chant.

"In 1865, at the General Assembly of our Congregation in , I made clear to our Fathers that in Religious Orders sometimes providential offshoots spring up and still remain attached to the same original Institute. . . that the Institute of' the Good Shepherd, approved by the Holy See, retained the end and principal ways marked down by the Venerable Father Eudes, and merely reconciled the Rules of the Venerable Founder with the needs of the present time; finally that the Religious of the Good Shepherd had the spirit of Saint John Eudes and had love and veneration for him, whom they regarded as their Father. ..

As we come to the end of this study of the life of Saint Mary Euphrasia, we realize that there is much yet to be explored. There are documents on the one hand that we could not touch for want of time. Then again, there are other possible approaches. such as: the spiritual way of Saint Mary Euphrasia: the way in which she directs and follows the evolution of the spiritual life of the novices: the parallels with the great spiritual giants, notably Saint Paul and Saint Teresa, etc,

Saint Mary Euphrasia is an integrated woman. She has dynamism and inspiration which nothing seems able to arrest. This dynamism comes from within and has its source in union with God in availability to the Spirit.

Her days were so full that we ask ourselves just when she could stop to pray, how she managed to keep this spiritual outlook in her letters, in her instructions to the novices when her time was taken up with questions of government and money. Several times we were tempted to draw up a one-day timetable for her from the arrivals of stagecoaches at all hours of the day and night, correspondence, visits to the parlor, supervision of work, etc. . . .

Our conviction is that God is present in everything in her life and, far from taking her away from God, every action makes her live more in Him and for Him,

" ... Whether you eat or drink - whatever you do - you should do all for the glory of god. .. (Corinthians, 1:31)

Living always in Jesus Christ, she has "become Compassion". She has incarnated this image of God. Through living it, she acquired a tremendous sensitivity for listening and welcoming: this increased her human possibilities tenfold, especially her pedagogical gifts.

In all situations, by her humble and practical service, Saint Mary Euphrasia continues, through her Religious

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Family, to say in word and deed:

GOD LOVES!

GOD PARDONS!

GOD IS TENDERNESS!

GOD AWAITS YOU!

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APPENDIX

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List of Foundations

FOUNDATION YEAR REQUESTED BY FOUNDRESS WORK Angers July 31, 1829 Sr M Stanislaus Bedouet Le Mans April 1833 Bishop Carron Le Mans 3 Sisters Penitents Sr M Stanislaus Bedouet Poitiers Dec 1833 Bishop de Bouille of Poitiers Sisters Penitents

Penitents Sr M Louis Royne Orphans Grenoble Dec 1833 Bishop de Bruillard Sisters Preservates 3 Sisters whose Superior was Metz Dec 1833 Bishop Besson Metz Sr M Sophie Lavoye Preservates St Hilary 5 Sisters whose Superior was St Florent July 1835 Father Bernier Pastor of St Pierre in Saumur Sr M Helen Baudin Penitents M. M John of the Cross David Nancy Nov 1835 Father J Marquet 3 Sisters Penitents Amiens March 1836 Father FouilIot Father Barthes Sr M St Henry Petrop Superior Penitents Sr M Angels Levoyer Lille Aug 1836 Bishop Wicart Pastor of St Catherine in Lille 5 Sisters Penitents Le Puy Jan 1837 Bishop of Bonald Sr M Dosithea Joseph Penitents Sr M Helen Baudin Strasbourg May 1837 Bishop of Travern 3 Sisters Penitents Sens May 1837 Bishop de Cosnac of Sens Sr M Eulalie Coudray Sisters Penitents Bordeaux (closed Oct Sr M Joseph Regaudiat 1837) May 1837 Father Dupuch Canon in Bordeaux Sisters Penitents Sr M Louis Royne Rheims June 1837 Cardinal di Latil Sisters Penitents Sr M Joseph Regaudiat Arles Nov 1837 The Marchioness of Mandon Father Barthes 1 Sister Penitents Clermont- Ferrand (closed Sr M Heart of Jesus Penitents Sept 14 1840) Sept 1, 1838 4 Sisters Detention Rome (Holy Sr M Therese de Couespel Penitents Cross) April 1838 Cardinal Odeschalchi 4 Sisters Detention Sr M Olympia Daumas Chambery Jan 1839 Miss Gittaud 4 Sisters

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Perpignan Jan 1839 Father Barthes Sr M Calvary Trousset Penitents Nice March. 1839 Bishop Galvano Sr. Therese Couespel

Avignon May. 1839 Archbishop du Pont of Avignon M. M. St Felicitas Ruffieux Penitents Orphans Boarders Deaf Mutes Macon June. 1839 The Bishop of Autun M. M. St Bernard David Bourges Sept. 1839 Archbishop de Villele M.M. Ledauphin Penitents Orphans Preservates Munich Sept.. 1839 Family of a German novice M. John of the Cross David Penitents Preservates Boarders Orphans Mons Nov.. 1839 Fr. P.A. Deschamps. Pastor in Mons M. M. Clement Pattin 4 Sisters Namur March. 1840 Two Ecclesiastics Sr. M.Claire Godelier Penitents Children Rome June. 1840 Princess Doria M.M Celestine Husson Penitents (Laurentana) Detention London Nov 1840 Fr. Jauch Sr. M. Joseph Regaudiat Penitents M. M Angels Levoyer 1 Sister Paris Nov 1840 Bishop Affre Sr. M. Helen Baudin Penitents Mme de Lamartine 4 Sisters Abandoned Children Toulons Aug 1841 The Archpriest M.M. Martina Penitents 5 Sisters Genoa July 1842 Cardinal Tadini M.M Ribineau Penitents Lyon July 1842 Cardinal de Bonald M.M Carmel Clavier Children of 3 Sisters Patrons : Penitents Louisville Dec 1842 Bishop Flaget Sr. M. Angels Porcher 4 Sisters Turin Oct 1842 King of Sardinia M. M. Euphrasia of Jesus Pechmann; Penitents 4 Sisters Algers Oct 1843 Bishop of Dupuch of Algers M. M Theresa de Stransky 5 Sisters Montreal April 1844 Bishop of Bourget M. M Celeste Fisson Penitents 4 Sisters 73

Dole Jan 2 1844 Miss Chappui and the Sr. M. Annunciation Regaudiat Bishop of St Claude 4 Sisters

Loos April 1845 Countess de le Granville Sr. M. Athanasius Orphans 3 Sisters Imola Aug. 17, 1845 Cardinal Mastai Ferrati Sr. M. Ireneus Bellanger 3 Sisters St. Omer Sept. 1845 Bishop de la Tour of Avignon and Sr. M. Theresa de Rump Poor children of Count de Tertre 5 Sisters nations and religions Moulins Se pt. , I 846 Bishop of Moulins Sr. M. Mortier Mme Dora 2 Sisters Angouleme Oct. 2 I. 1846 Bishop Regnier of Angouleme Sr. M. Incarnation Coulon; 2 Sisters Tripoli 1846 Decision of Saint Mary Euphrasia Sr. M. of Jesus Dubois; Ransom of 2 Sisters slaves Limerick Feb. 1848 Miss Redden Sr. M. Visitation Smith Penitents Aix-La-Chapelle Nov.. 1848 Various benefactors Sr. M. Euphrasia of Jesus Fey St Louis Jan.. 1849 Bishop Kenrick Sr. M. Angels Porcher 3 Sisters Philadelphia April. 1849 Bishop Kenrick Sr. M. Boniface Luby 3 Sisters Annonay Aug.. 1850 Abbe Bechetoille and Sr. M. Francis Borgia Koehren Bishop Guilbert 3 Sisters Munster Sept., 1850 Fr. Annuller, pastor of St Maurice Sr. M. Theresa de Rump 4 Sisters Glasgow March, 1851 Mr. Monteith, a protestant convert Sr. M. Stanislaus Daniel 3 Sisters Oran April. 1851 Bishop Pavy of Algers Sr. M. Heart of Mary Borel; Moslems 2 Sisters Bristol July, 1851 Fr. Gillow Sr. M. Aloysius Gillett Detention Nazareth June. 1852 St. Mary Euphrasia Sr. M. Aimee de Jesus Vincent Detention Arras July. 1852 Bishop Parisi of Arras Sr. M. of Jesus Dubois 1 Sister Vienna Nov., 1853 Emperor Franz Joseph and his mother Sr. M. Pierre Ferrenholz Detention Archduchess Sophie 2 Sisters Mayence Jan., 1854 Bishop de Ketteler: Sr. M. Sacred Heart Muller Countess Hahn-Hahn Bologne July. 1854 Fr. Pini, pastor of St. Gregory in Bologne Sr. M. Olympia Daumas 1 Sister 74

Bangalore Aug., 1854 Bishop Charbonnaux of Jassen Sr. M. Theresa Werner English school; 4 Sisters Indian Orphans St. Nicholas Nov. 1854 St. Mary Euphrasia Detention Constantine April. 1855 Bishop Pavy of Algers Sr. M. Holy Infancy Van de Wall; 3 Sisters while waiting for those from Angers San Filipe " May, 1855 Archbishop Valdiveiso of Santiago Sf. M. Francis Xavier Fitzpatrick; Penitents; 7 Sisters Boarders Day school for poor children Macerata (Italy) July, 1855 Bishop Amede of Macerata Sr. M. Celeste Fisson Suben Nov., 1856 Emperor Franz Joseph of Austria Sr. M Providence Daniel Young 4 Sisters prisoners Cincinnati Feb.. 1857 Archbishop Purcell Sr. M. Joseph David 4 Sisters from Louisville Genoa March, 1857 Abbe Pergallo Sr. M. Germaine Barbery Penitents; (reopening) 3 Sisters (This monastery, founded in 1842, had been destroyed in 1848) Modena (Italy) March, 1857 Maximilian D'Este, Sr. M. Peter de Coudenhove Prisoners; (Buon ) Duke of Modena 3 Sisters Penitents Treves August 1857 Bishop of Arnoldi of Treves Sr. M. Infant Jesus Clover (reopening) 3 Sisters New York Sept. 1857 Archbishop Hughes Sr. M. Magdalen of Jesus Clover Penitents Association of Ladies 3 Sisters from Philadelphia Reggio Nov. 1857 Bishop Raffaeli Sr.M. Ireneus Reveillard 5 Sisters Charlottenbourg Feb. 1858 Bishop Foster of Breslau Sr. M. Seraphim Hilbert 4 Sisters Liverpool March. 1858 Bishop Goss Sr. M. Alphonsus Holbes Penitents Waterford April 1858 Fr I Ctorry Sr M. Madeleine of Jesus Crilly Penitents (Ireland) 5 Irish Sisters Malta Oct 1858 St Mary Euphrasia Sr M. Dosithea Joseph Boarders (The Malta house was a transfer of the house of Smyrna) Gratz Dec. 1858 Bishop d’Athems Sr. M. Infant Jesus Meyer Penitents 5 German Sisters Forli Jan. 1859 Bishop Trunch Sr. M. Chantal Verati 3 Sisters New Orleans April 13. 1859 Archbishop Blanc Sr. M. Teresa of Jesus Raymond Penitents Chicago May 20. 1859 Bishop Duggan Sr. M.John the Baptist Cholet June 23. 1859 Mlle Chatain Sr. M. Nizier Broche Penitents

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Louise Masson 4 Sisters Boarders Josephine Couilbeau Cardinal Archbishop with the authorization of Sr. M. Genevieve Detention Naples July 22. 1859 the King of the two Sicilies 6 Sisters Archbishop Forster Sr. M. Ignatius Gasth Breslau Nov. 19. 1859 Prince The Archbishop Assicia Sr. M. Theresia Heins Penitents Valparaiso Jan.. 1860 Ladies Aux. 3 Sisters Detention Leiderdorp Father Carme and Sr. M. Theresa Jacoby Penitents March 29 1860 (Holland) Bishop Van Vree a protestant convert New Ross May 1860 Bishop Furlong Sr. M. Stanislaus Keegan Penitents Irish Sisters Industrial school Orleans May 1 1860 Bishop Dupanloup Sr. M. Divine Heart Lionet Father Fabris 2 Sisters Bastia Aug. 15. 1860 Miss Giordan and Sr. M. lreneus Allain Miss Lota supported by the 3 Sisters Bishop and the Jesuit Fathers Capoua Sept. 23 1860 Cardinal Cosenza Sr. M. Genevieve Benson Penitents 4 Sisters Serena April 29. 1861 Bishop Donoso Sr. M. Hennequin Penitents 6 Sisters Preservates Magdalens Wernberg July 15. 1861 The Bishop Sr. M. Francis Xavier Benoni Judge Glocki 4 Sisters (Was transfered to Ettmansdorf) Viterbo April 25. 1862 Cardinal Bedini Sr. M. Eulalia Gros 3 Sisters Isle of Procida 1862 Cardinal of Naples Sr. M. Ann Phillipen Orphans (Kept 4 years Bishop Sixto Riavo Sforzi 3 Sisters Naples) Cologne Nov. 21. 1862 Cardinal John Geissel Sr. M. Peter Kleindorf Fr. Schumacker Cincinnati March 9. 1863 Municipal Council Sr. M. Stanislaus Cussack Detention (2nd house)

Monza April 8. 1863 Father Gobio Sr. M. Good Shepherd Foelkl Penitents Miss Milani 3 Sisters Melbourne Left: Feb. 9. Bishop Goold Sr. M. Joseph Dyer Detention 1863 4 Irish Sisters Penitents

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Arr: June 23. 1863 Talca Sept. 24. 1863 Canon Prado Sr. M. Philippine Bar Poor children (Chili) 3 Sisters Penitents (later) Detention Faenza Se pt. 1863 Count J. Folicaldi Sr. M. Good Shepherd Foelkl The government Port Said Left: 3/25/64 Ferdinand de Lesseps Sr. M. Elizabeth Ledoulx Class Bishop Pascah Vuicic 5 Sisters HospitaL Care of little Arabs evangelization Santiago April 24. 1864 Minister of Justice Sr. M. Of the Redemption Nerot House of correction Penitents Finchley Aug. 5. 1864 Sr. M. Ignatius Weld Detention (London) Baltimore August 6. 1854 Bishop of Louisville Sr. M. Joseph O’Leary Sisters from Louisville Louvain Dec. 10. 1864 Cardinal Engelbert Sr. M. Angel of the Corss Renac Columbus May 8. 1865 Bishop Purcell Sr. M. Gertrude Molley Detention Mrs Peter 5 Sisters Suez May 31. 1865 Bishop Vuici Sr. M. Florentine Ancel. Under the direction of the Superior of Port Said Rome Nov. 30. 1865 Fr. Antonio Bennicelli. Sr. M. Ignatius Penitents (3rd House) Pastor of St. Madeline Rangoon Feb. 7. 1866 Bishop Bigandet Sr. M. Holy Infancy Van de Yal 5 Sisters Cincinnati 1866 Mr. Haris. Mayor: Sr. M. Annunciation Brodeur (3rd House) aided by Mrs Peter 7 Sisters Hammersmith May 12. 1866 Government Sr. M. Madeline of Jesus Holden Prisoners 8 Sisters Vellore 1866 Director of Boarding school of the Sisters of Orphans Loretto Ecully March 13. 1867 St. Mary Euphrasia: Sr. M. Anne Desgranges Penitents Approved by Bishop Bonald Lacken 1867 Cardinal Archbishop Sterx Sr. M. Francis Xavier Benoni (Brussells) 3 Sisters

Blackley Feb. 3. 1867 Bishop of Salford Sr. M. Francis Childs Penitents 77

(Manchester) 4 Sisters from London Boston May. 1867 Bishop Williams Sr. M. Aloysius Charlton Jesuit Fathers 6 Sisters Belfast June 1 1867 Bishop Dorian Sr. M. Madeline Coleman Penitents 3 Sisters Vienna June. 1867 Mother Provincial Sr. M. Blessed Sacrament Piller Prisoners (2nd House) 3 Sisters Philadelphia Sept.. 1967 Bishop Wood Sr. M. Ignatius Murrey Tertibut Nov.. 1867 Fr. Vandereese. Pastor of St. Nicholas in Sr. M. Angelique of the Cross Renach-Bengingre (Belgium) Namur Aden Feb. 22. 1868 Bishop Messaga Sr. M. Joseph Pionneau Ransom of 3 Sisters black girls Brooklyn 1868 St. Vincent de Paul Society with the approval Sr. M. Jerome Sheil of Bishop Loughlin 6 Sisters AIstaetten April 16. 1868 Mrs. Helfenberger. Supported by Sr. M. Mayer the Bishop St Paul May 1868 Bishop Grace of SI. Paul Sr. M. Bernard Fleen (Minnesoata) 3 Sisters

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