Oblatio

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

Missionarii OMI II - 2013/2

Sommaire / Contents / Resumen

Præfatio

Gilbert Piñón Gaytán, omi, Oblate Evangelization: 200 Years of Tradition and of Renewal / Evangelización oblata: 200 años de tradición y de renovación / L’évangélisation oblate : 200 ans de tradition et de renouvellement ...... 143

Historia

Fabio Ciardi, omi, Missionaries: Men called to be Holy and to Lead others to Holiness ...... 155

Jarosław Różański, omi, Oblate Charism in the Mission Ad gentes ...... 191

Vita et Missio

John Staak, omi, “Lift Up Your Eyes” (Jn 4:35). Midwifing Freedom for Faith: Distinctions Regarding Evangelization ...... 199

Sebastian Wiśniewski, omi, Popular Missions in Poland. Missionaries as Messengers of Salvation ...... 213

Wojciech Kluj, omi, Le travail des Oblats dans l’Apostolat de la mer à Toamasina (Tamatave), Madagascar ...... 221 Familia Oblata

Lorcán O’Reilly, omi, Mary Tyrre, Partners in Mission and the Friends of Eugene. Sharing the Oblate Charism in the Anglo- Irish Province ...... 229

Dirk Fey, omi, Sebastian Veits, Benjamin Weiss, Enthusiastic about Christ, the Church, and her Mission. The Group of Young Oblate Associates in the Central European Province ...... 237

Documenta

Eugène Lapointe, omi, Fernand Jetté, OMI, Introduction à ses écrits spirituels inédits ...... 243

Pierre Hurtubise, omi, The Oblate Presence in Ottawa (1844- 2013). The Request for Mgr. Bourget to Mgr. de Mazenod...... 257 Notes de lecture / Book Reviews / Recensiones ...... 266 Oblatio Præfatio Oblati

OBLATE EVANGELIZATION: 200 YEARS OF TRADITION AND OF RENEWAL

Gilberto Piñón Gaytán, omi

s I start writing Evangelization in the World of Today my mind

and heart goes back to 1813 in Aix-en-Provence, to the Church l

of La Madeleine where Saint Eugene preached that famous A 143 Sermon this month of March. We are celebrating the 200th anniversary of Saint Eugene’s Lenten Sermons to the poor of his time. That was the l beginning of our 200 year old tradition of evangelizing among the poor of the world – a tradition that we have to value and to review often in the light of the spiritual needs of the poor we serve. Every General Chapter has done precisely that – to value and re- view our efforts for evangelization. Every six years Oblates gather from all over the Oblate world and in tune with the Universal Church they analyze the socio-political-economic and spiritual needs of the poor and indicate to the whole Oblate Congregation the way to follow Jesus as Missionary Oblates of Mary Immaculate. Since I have been an Oblate the whole Congregation has gone through a process of evaluation and planning after every Chapter trying to be faithful to this Oblate tradition of bringing the Good News to the Poor: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.” (Luke: 4, 18-19) In 1966 – the Oblate Congregation started a process that has lasted till the present time and it is still not over! We are still implementing the Oblatio l 144 l Præfatio Structures What happens after our Superior General, Fr. General, Hanley, Superior our Richard after happens What Community entitled ments of Church. the times the ever up with and keep we since to then have tried Vatican Rules to and of Oblate started our II Constitutions adaptation Second Vatican the The Council. given during by Church the directions increasing our numbers, but especially in increasing our solidarity.” our increasing in but especially numbers, our increasing not lies in just strength future “Our hope for future: the immense an Millennium of the Third Poor Dawn the at family.” by human the shared Evangelizing (Chapter the Document, a world in evangelization, loved on integral cus but by unequally God, fo “a strong by poor the putting evangelize to call renewed itsoriginal coming years. coming the missionsin new frontier open to led us that congregation national inter united of feeling that a very was being predominant the Chapter that Rules. After and new of text the Oblate our Constitutions accepted of Chapter 1974, General the p. 8) alone. We isgrace.” believe must (Acts on God’s that of everything part Him to known so byhe does – and paths men individual and History Superior General, Fr. General, Superior Jetté, Fernand words the of with new the authenticity” and of atmosphere truth the “in clusions of of Chapter previous 1972 the Congregation the putting and resigned? The Chapter put us on the right the path con again, affirming signs of theSpirit signs as Laity of the new with forms association the cepted we ac and gladly Apostolic an Gospel Oblate values as Community of Laity. the collaboration with need in and Oblate of need Mission enculturation in was Our scendent. of need Tran the in and of need secularized justice, in and by poverty today’sshowed in way the missionaries be us to world, characterized world. the Chapter to This strategy itsmissionary adapting and ing In 1974 itself:In asking crossroads, at the was Congregation –the prophetic- docu 1972In three the produced Congregation –the In 2004 – the Congregation was consolidating its recent past with with past itsrecent consolidating was Congregation –the 2004 In millennium, 1998 of third In the dawn at the Congregation, –the In 1986 challengeIn of great upthe review took Congregation –the unanimously and 1980In reviewed, discussed, Congregation –the In 1992 – the Congregation evaluated its commitment to witness witness to 1992In itscommitment evaluated Congregation –the that are still guiding us in many ways. many in us guiding still are that , Missionary Outlook omi : “It is God who guides both both : “It who isGod guides , p. 9-10) Administrative Administrative and omi , has , has ------. on March 4 on Repubblica March La newspaper Italian the ticle in which appeared The Job by of Peter on The Vito Mancuso written article an reading Iremember traditions. our to ourselves faithful be to reminding still are light ofthe five these calls Conversion.of Oblate review our to life in us invite to opportunity the notdoes miss calls on conversion bread calls isdaily five the with Document Chapter The Congregation. Oblate an as cess conversion personal and pro of middle the acommunitarian we in are today, ourselves! we and upchanging Iwrite ended As structures our were were Oblate vision our Charism. and itsmissionary with tune in strategy missionary life and itscommunity renew and evaluate asked to (Chapter Document: Hope to Witnessing do want to be faithful to the Spirit that moved him to be: moved to that Spirit the him to faithful be do want to repeat want to so yousame!” do the to past, continue way the must We in done this do not Tradition 2013, have weight on persons. enormous traditions the author described the products major the their theme as have Mission, they Delegation be Congresses, or Provincial gatherings, Oblate our Chapter. about the All version. we go Everywhere we “talk” whatever fivethe ter; with weCalls Chapter ofdoCon is impregnated of Chapter 2010.the “lens” the of Chap the through We everything see of spirit the with Chapter! Weof harmony General last the in “breathe” After 200 years of tradition of Evangelize sent to being of Poor the years tradition 200 we After I am convinced that consciously that or unconsciously convinced we products I am are In 2010In we that expressed Chapter last at the Congregation –the 7. 6. 5. 4. 3. 2. 1. Our Superior General, Fr. General, Superior Lougen, Louis Our surprised a servant and priest of poor, priest the and a servant society,place in right their showing them in them by empowering constructive language, own their byin poor using the with solidarity in Church, the to faithful sufferings, their close in poor the to lifestyle, his in authentic preaching, simple his in of the last General Chapter. of General last the has become Law become has St. Eugene’s of Church at the La Madeleine sermons by the Spirit present among us. We among us. present by Spirit the change to wanted by the very fact that it precedes: “It has been it precedes:“It that been fact has by very the Calls Conversion to for of all us. , p. 11) Every Oblate Unit was . We ways many in are omi , wherever he goes . In this ar this . In , but we th - - - - ,

Oblatio l 145 l Præfatio Oblatio l 146 l Præfatio Sermones de Cuaresma de San Eugenio a los pobres de su época. Ese fue Ese fue Eugenio de San a los deépoca. su pobres de Cuaresma Sermones de los celebrando el aniversario 200 Nos deencontramos marzo. mes of footsteps the St. follow to in Eugene. called also are Christ ets of Religious tradition Life right proph the ourselves as in situate better ofChrist’spuzzle Church of God’s the thepuzzle in placeKingdom and in our understand better de el 1813 año hasta van ycorazón mente Aix-en-Provence, en ala Iglesia world. the to We same: do the want to Model: Mother and our sheof received Christ the Mary of Old the Testamenttradition we thus should: and Prophets religiousthe put in us consecrated as activity missionary our style and in today’s in who Laity the with world collaborators better but as also La Madeleine, I am sure that the articles that follow that Oblatio articles this the in that sure I am 8. What follows Oblatio What this in Evangelización en el mundo de hoy, de de Evangelización mundo el mi en la escritura iniciar Al 4. 3. 2. 1. spirit the of sons in As of Eugene do Saint all to we called this are 4. 3. 2. 1. 200 AÑOSDETRAICIÓNYRENOVACI N Kingdom ofKingdom God. the place in by their showing them for Christ ambassador an Church today. Church “blows” that Spirit world the With same the the in in and 1813, March ofChurch Madeleine La during Eugeneat the preach to inspired that Spirit same the with 4:18,Luke ministry: His in Jesus accompanied that Spirit same the with 1:28,Luke Annunciation: at the Mary called that Spirit same the with us. iswith God that without fear,be knowing God’spreach wordcircumstances, all in God’sshare mercy, divine Holiness by witnessing presence, God’s of experiencing by God personally secrets the know donde San Eugenio predicó el famoso sermón en el en el donde Eugenio sermón San predicó famoso EVANGELIZACIÓN OBLATA: . These reflections will allow us not only to only not us allow will reflections These . will help us understand that our life our that help understand will us

and gave and Him will help will us - - servimos. servimos. de los a quienes pobres espirituales a menudo,necesidades de las ala luz yrevisar evaluar que debemos tradición del pobres -una los mundo más a años: 200 evangelizar perdurado que ha tradición, el de nuestra inicio trativas, titulados de la Iglesia. el ritmo seguir de hemos tratado de ahí, lio Vaticano y, entonces comenzó II a partir yReglas Conci al Constituciones de nuestras adaptación La Segundo. el Concilio Vaticano durante proporcionadas directrices las mentando imple Continuamos terminarse. por está yaún día este llegado hasta 4, del 18-19.) (Lc. Señor” de gracia año un yproclamar oprimidos alos la aloslibertad alosberación cautivos ciegos, dar yla vista para la li alos Nueva, la Buena pobres aproclamar aanunciar enviado ha Nuevala Buena alos Me Pobres:sobre del mí. Señor está “El Espíritu llevar de Oblatos, los de tradición esta fieles a permanecer de tratando Capítulo, de evaluación acada proceso yplaneación posterior un por como Inmaculada. Misioneros Oblatos deMaría aJesús, la Congregación cómo seguir atoda de los indicando pobres, yespirituales socio-políticas-económicas necesidades las analizan sal, con la Iglesia sintonía y en elUniver de todo se reúnen mundo nientes Oblatos seis años, de evangelizar. prove Cada esfuerzos nuestros visar (Actas de 1974, del General Capítulo p. 8) de Dios.” de parte gracia, es que todo propios hemos de creer caminos; sus yalos hombres, según ylo hace ala Historia Dios dirige quien del P. nuevo palabras General, Superior según omi: “Es Jetté, Fernando locando ala Congregación “en autenticidad yde clima verdad un de de nuevo, las conclusiones afirmando delCapítulo anterior de 1972,co el P.ral, Hanley, Richard omi? correcto El nos Capítulo llevó camino al ¿Qué del Gene de la renuncia Superior después guntándose: sucederá te el nuevo texto de nuestras Constituciones yReglas. Posterior aese Constituciones elte nuevo de nuestras texto Cada Capítulo General ha hecho eso precisamente – evaluar y re – evaluar hecho ha precisamente eso General Capítulo Cada En 1972 proféticos, documentos –la Congregación elaboró tres En 1966 que ha proceso –la Congregación Oblata aun dio inicio conlos pasado la Congregación ha Oblatos, que entré toda Desde En 1974 pre encrucijada, una en – la Congregación se encontró En 1980 unánimemen yaceptó –la Congregación revisó, discutió que continúan guiándonos en muchos en aspectos. guiándonos que continúan Comunidad , Estructuras Adminis Misionera yEstructuras Perspectiva ”; ”; ------

Oblatio l 147 l Præfatio Oblatio l 148 l Præfatio teras misioneras en los venir. por en años misioneras teras nuevas fron aabrir nos guiaba muy unida, congregación internacional el oblatos una de ser fue entre predominante Capítulo, el sentimiento su visión misionera y nuestro Carisma Oblato. Carisma visiónsu ynuestro misionera con de acuerdo misionera, estrategia ysu comunitaria y renovar vida su la Esperanza del Capítulo: solidaridad.” (Documento Testigos de nuestra aumento de un en especialmente más sino de número aumento un en tanto se basará no fuerza nuestra el “En futuro, inmensa: esperanza reciente conuna lenio delto Capítulo, Evangelizar Umbral alosel Pobres Tercer en del Mi desigual de manera comparte humana que la familia pero Dios, por amado mundo un en la evangelización en integral, insistencia “fuerte una dando alos pobres, de evangelizar original llamado su Espíritu del alos Laicoscomo signos deasociar nuevas las formas do gustosamente delauténticos Evangelio Apostólica aceptan Oblata, como Comunidad colaboración com los Laicos. yla Misióncia de Dios. Oblata la inter-culturación necesitaba Nuestra la trascenden y requiriendo y ávido secularizado pobreza de justicia, la por caracterizado el misioneros cómo en actual, ser mundo mostró nos Capítulo Ese contemporáneo. mundo al misionera estrategia su tar pítulo; todo lo que hacemos está impregnado con los Cinco Llamados conlos CincoLlamados impregnado pítulo; está lo todo que hacemos del de 2010. Capítulo el espíritu Vemos del a través “lente” todo del Ca producto pan de cada día cada de pan a la conversión, nuestro llamados es delmento cinco Capítulo, consus como Congregación Oblata. El- Docu ypersonal, versión comunitaria de con proceso un en nos encontramos mismos!nosotros Actualmente cambiar por yterminamos estructuras ¡Deseábamos nuestras cambiar sorprendidos que fuimos presó En 1986 yadap de revisar reto –la Congregación tomó el gran En 2010 reciente, el la Congregación ex más Capítulo – durante pasado su consolidando –la Congregación se encontraba En 2004 En 1998 revisó milenio, del eltercer en –la umbral Congregación, En 1992 –la Congregación evaluó testigos deser compromiso su ¡Estoy convencido somos de que consciente oinconscientemente, , pág. 7) del último Capítulo General! “Respiramos” en armonía con armonía en “Respiramos” General! Capítulo del último . , pág. 10) evaluar Oblatas Unidades Se las solicitó a todas . por el Espíritu presente entre nosotros. nosotros. entre presente el por Espíritu . ” (Documen ” ------en en La personas. sobre las imponen tradiciones blica Pedro sobre Vito por El Trabajo Mancuso escrito leído de artículo haber un los Pobres, aún nos exigimos ser fielestradiciones. a Recuerdo nuestras ala conversión. llamados como cinco Oblatos, de estos ala luz vida nuestra arevisar de invitarnos la oportunidad no dejava, pasar los los Misiones, central de Delegaciones como tema tienen ode Provincias, del de Capítulo.acerca TodasCongresos ya Oblatas, sean reuniones las del a la Conversión.Capítulo que vayamos Adonde quiera “hablamos” mento, yqueello, por debemos: Testa de los nos colocadel Profetas Antiguo la tradición en sagrados, como misionera religiosos con actividad y nuestra de vida estilo tro llamados a seguir a Cristo, según la huella Eugenio. de San según aCristo, aseguir llamados mejor colaboración una en también conlossino son que también Laicos, de la Vida Religiosa comodición profetas correcta Cristo el Oblatio que lo llevó aser: Eugenio la Iglesiade San en de La Madeleine haciéndolo!” continuar y asísedebe No deseamos del último Capítulo General. Capítulo del último el rompecabezas de la Iglesia de de rompecabezas el yen Reino Dios del de rompecabezas Ley Llamados ala Conversión Llamados Después de 200 años de tradición de ser enviados aEvangelizar a enviados de ser de tradición años de 200 Después Lo que sigue en este Oblatio este que sigue en Lo de número este en siguientes Tengo de que los artículos la seguridad 8. 7. 6. 5. 4. 3. 2. 1. Nuestro Superior General, el P. General, Superior Nuestro Lougen, Louis el 4 de marzo de 2013, el 4de marzo que las peso el enorme el autor describe . En este artículo, publicado en el periódico italiano La Repub italiano publicado el en periódico artículo, . En este . Estas . noreflexionesEstas sólo mejornospermitirán en situarnos latra por el por hecho mismo que precede: “¡Así hecho el seha en pasado , nos serán útiles para mejor comprender el lugar que tenemos en mejor en el que tenemos comprender para lugar útiles , nos serán embajador de Cristo, al mostrarles su lugar en el en Reino lugar de su Dios. embajador mostrarles al de Cristo, de los pobres, ysacerdote servidor un la sociedad, en lugar justo su mostrarles al constructivo idioma, mismo su utilizar conlos al pobres, solidario fiel a la Iglesia, sufrimiento, su alos en pobres cercano de vida, estilo su en auténtico predicación, su en sencillo . En muchas formas somos el. En muchasproducto formas nos ayudará a comprender que nues acomprender nos ayudará Tradición convertido se ha , sino ser fieles al Espíritu repetir en el mundo actual, el en actual, mundo omi , doquiera que , doquiera los sermones lossermones - - - - -

Oblatio l 149 l Præfatio Oblatio l 150 l Præfatio Provence, 1813, en à l’église de àAix-en- d’Aujourd’hui,Monde se reportent etmon cœur mon esprit entregándolo al mundo. Nosotros queremos hacer lo mismo:entregándolo mundo. al hacer queremos Nosotros yModelo: Madre nuestra recibió quien aCristo, de María, el espíritu souvent à la lumière des besoins spirituels des pauvres que nous servons. que nousservons. pauvres des spirituels souvent besoins des àla lumière que nousdevons etréviser valoriser tradition monde de ce –une pauvres d’évangélisation ans, âgée de 200 les le tradition, début de notre parmi C’était de son temps. pauvres aux Carême du là Sermons des versaire son fameux sermon durant ce mois de mars. Nous mois ce célébrons de mars. le 200 durant sermon son fameux oblate la façon de suivre Jésus en tant qu’Oblats tant en Jésus oblate Immaculée. de suivre la façon deMarie la Congrégation àtoute ensuite indiquent etils pauvres des et spirituels politiques, économiques sociaux, les besoins analysent ils universelle, monde du oblat avecsemblent accord eten l’Église les parties de toutes d’évangélisation. nos efforts viser les Oblats seras ans, les six Àtous 200 ANS DE TRADITION ET DE RENOUVELLEMENT DE TRADITION ANS 200 Tout en commençant à écrire auTout sujet de l’ àécrire commençant en 4. 3. 2. 1. con esto todo Como hijos Eugenio,ahacer de San somos llamados 4. 3. 2. 1. Chaque Chapitre Général afait cela etré précisément –valoriser Général Chapitre Chaque no tener miedo, sabiendo connosotros. no tener que Dios está hoy día. en que “sopla”con ella Iglesia Espíritu en y mismo mundo Iglesia de 1813, Madeleine de La el marzo mes la en aEugenio apredicar que inspiró con el Espíritu mismo Lucas 4,18, Suen ministerio: aJesús que acompañó con el Espíritu mismo Lucas 1, 28, la Anunciación: en aMaría que llamó con el Espíritu mismo circunstancia, de Dios cualquier laen palabra predicar cordia divina, de la miseri testimonio de Dios, dar al la santidad compartir presencia, su personalmente de Dios, experimentar al losconocer secretos L’ÉVANGÉLISATION OBLATE : La Madeleine où Saint Eugène prêchait prêchait Eugène Saint où Évangélisation dans le le Évangélisation dans e anni - - - -

tenté de nous tenir en accord avec les rythmes de l’Église. avec accord en les rythmes de noustenir tenté etRèglestions oblates àVatican nousavons adébuté alors etdepuis, II Concile Vatican. du le Deuxième durant L’adaptation- de nosConstitu l’Église par données les directions œuvre en àmettre encore sommes jusqu’auduré n’est et qui présent temps Nous en terminé! encore pas 4, » (Luc gneur. 18-19) Seidu de grâce année une et proclamer opprimés aux la liberté rendre aveugles, aux pour de la vue le recouvrement captifs, aux la délivrance Nouvelle m’a la Bonne prêcher Il pour pauvres. aux envoyé proclamer velle : « Pauvres aux Nou- Bonne la porter de oblate tradition cette à fidèle d’être essayant d’évaluation processus un en Chapitre, après chaque et de planification La Communauté, la Perspective Missionnaire et la Perspective Communauté, La intitulés tiques façons. façons. toujours de différentes nous guident qui administratives Structures ractérisé par la pauvreté et le besoin de justice, un monde sécularisé et monde sécularisé un de etlejustice, besoin la pauvreté par ractérisé le monde d’aujourd’hui, d’être la façon dans montré missionnaires ca nousa Chapitre Ce d’adapter missionnaires. au monde stratégies ses àvenir. nouvelle les années pour frontière missionsde des àouvrir nousmenait qui unie, très tion internationale celui d’être était congréga prédominant le une Chapitre, ce sentiment etRègles le nouveau oblates. denos Après Constitutions texte unanime de 1974, Général Chapitre p. 8) » Nous devons toutgrâce. de queDieu, est côté du croire seul. de Lui connus le sentiers –etil individuels des fait par hommes P. : «C’est omi Jetté, Fernand àla fois guide Dieu l’Histoire qui etles et de l’authenticité », le avec Général, les nouveau motsdu Supérieur l’atmosphèrede 1972, « dans la Congrégation mettant eten de la vérité précédent Chapitre conclusions du les affirmant en chemin, bon le sur Hanley,chard fois une ait encore résigné? omi, nous remis Chapitre Le le P. Général, : Qu’est-cedait Supérieur que notre après Ri arrive qui En 1972 prophé documents les aproduit trois –la Congrégation a qui En 1966 processus un oblate –la Congrégation commence àtravers Oblat, que je passée est suis la Congrégation Depuis toute En 1974 etsedeman carrefour, un avait –la Congrégation attaint En 1986 – la Congrégation a relevé le grand défi de réviser et réviser de défi grand le relevé a Congrégation la – 1986 En En 1980 de façon etaccepté discuté, arévisé, –la Congrégation L’Esprit moi, m’a il car sur est du Seigneur oint (Actes du les ------

Oblatio l 151 l Præfatio Oblatio l 152 l Præfatio le besoin dele l’inculturation besoin etde la collaboration avec les Laïcs. mission Notre oblate de leTranscendant. eprouvait besoin par marqué lumière de ces cinq appels àla Conversion. cinq de ces lumière àrevoir vieoblate de notre nousinviter àla chance une pas ne manque pitre, Cha du » (Document humaine la famille inégale par de façon partagé mais de Dieu, monde aimé un dans évangélisation une intégrale, sur fort accent « un mettant velait en àévangéliser les pauvres son appel original ciation l’Esprit. de avec signes des les Laïcs comme les nouvellestolique et nous avons de cœur bon d’asso formes accepté Oblate Apos que Communauté évangéliques tant valeurs des en gner avec sa vision missionnaire et notre Charisme oblat. Charisme etnotre avec vision sa missionnaire accord en missionnaires, stratégies etses veler viecommunautaire sa l’Espoirde l’accroissement : Témoins Chapitre du » (Document solidarité de notre l’accroissement dans dans uniquement surtout de nos nombres, mais l’avenir pour espoir immense nepas forcesesitue : «Notre un àvenir du dernier Chapitre Général. Général. Chapitre dernier du les produits bien façons, des de Nous sommes, àla Conversion. les majeur Appels thème ont comme oblates, qu’ellessoient Mission, Délégationprovinciaux, ou Congrès tout où nous « nous allons, lesà la Conversion. Cinq Appels Chapitre du par imprégné Par est » les « lunettes chose à travers avec l’esprit harmonie en de 2010. Chapitre du Nous voyons toute produits les sommes la de conversion,noustous. le quotidien est pain avec du Chapitre, appels à cinq ses Document Le et personnel. nautaire Oblate,Congrégation d’un de conversion au milieu - processus commu nous-mêmes! je l’écris Comme aujourd’hui, que tant en noussommes, et nous avons à nous changer abouti nos changer lions structures nous. Nous vou de l’Esprit la presence - parmi nement de constater En 1992 aévalué –la Congrégation alors son engagement àtémoi En 1998 à l’aube – la Congrégation, renou - du troisième millénaire, En éton 2010 exprima la Congrégation Chapitre, dernier –àce avait –la Congrégation avecEn 2004 récent àconsolider son passé Notre Supérieur Général, le P. Général, Supérieur Notre Lougen, Louis Je suis convaincu que, consciemment ou inconsciemment, nous ou inconsciemment, Je convaincuque, consciemment suis Évangéliser les Pauvres àl’aube Évangéliser Pauvres les Troisième du Millénaire , p. 11). Unité oblate Chaque appelée était à évaluer et renou - » Nous Général! « respirons Chapitre dernier du parlons » du Chapitre;du tout que ce nousfaisons du Chapitre. Toutesdu Chapitre. nos réunions omi , où qu’il aille, , p. 9-10). ------continuer à faire la même chose! àfaire continuer » qu’elle le etdonc passé, vous devez dans ainsi aété en : «Il précède tradition La les personnes. exercent sur blica Pierre d’avoirviens La Tâche sur Vito de par Mancuso écrit article lu un sou- me Je traditions. nos fidèles à demerer à encourageons nous nous fidèles à qui l’Esprit : l’a à être entraîné de St.mons Eugène à l’Église de La Madeleine tio réflexions nous permettront de nous mieux situer au sein de la véri la de la Vie que de Religieusetable tradition tant en sein au situer mieux nous de permettront nous réflexions l’Église de Ces le casse-tête Christ. du etdans Dieu de Royaume du : nousdevrions ainsi de l’Ancien Prophètes des la tradition dans nous situent Testament, et que consacrés, religieux tant en missionnaire, activité de vie et notre Eugène. deSaint les pas dans le sont Christ qui aussiappelés àsuivre d’aujourd’hui, avec les laïcs collaborateurs meilleurs aussi comme mais nous aideront à mieux comprendre notre place dans le place dans notre comprendre nousaideront àmieux Après 200 ans de tradition d’envoi de tradition ans 200 Après Évangéliser pour les pauvres, Je suis sûr que les articles qui suivent dans ce numéro d’ numéro ce suivent qui dans que les articles Je sûr suis 8. 7. 6. 5. 4. 3. 2. 1. 4. 3. 2. 1. d’ numéro ce dans suit qui Ce du 4 mars, 2013, 4mars, du l’auteur l’énorme décrit poids que les traditions . Dans cet article, qui est paru dans le journal italien La Repub italien le journal dans paru est qui article, cet . Dans le Royaume de Dieu. place dans leur montrant leur en le Christ pour ambassadeur un pauvres, des prêtre etun serviteur un la société, véritable place dans pouvoir, du leur donnant montrant leur leur en en constructif langage, propre leur utilisant avec en les solidarité pauvres en fidèle à l’Église, souffrances, leurs dans pauvres des près son style de vie, dans authentique prédication, sa simple dans être sans peur, en sachant que Dieu avec est sachant peur, en nous. sans être la paroleprêcher circonstances, de Dieu toutes en ricorde, misé dedivine sa témoin de Dieu étant en la Sainteté partager personnelle ment présence, sa expérimentant en Dieu de secrets les connaître Oblatio répéter Nous ne voulons répéter pas est devenueest Loi aidera à saisir que notre style que notre àsaisir aidera prophètes prophètes , mais nous voulons être nousvoulons, mais être dans le monde dans par le fait seul par

casse-tête casse-tête les ser les Obla ------

Oblatio l 153 l Præfatio Oblatio l 154 l Præfatio Oblates 52 (1993), p. 177-228. pauvres les l’expérience laet de honte aujourd’hui: proche avenir proche pulaire àla “ad mission pulaire gentes” Christ etl’aChrist au monde. donné Nous voulons la même chose : faire l’espritcela dans Modèle Mère etnotre notre : elle le de Marie, areçu Life» 42 (1983), p. 97-394 (in inglese: p. 97-384). Life» 38 (1979), p. 27-37. . G J. M J.G F.J M 4. 3. 2. 1. tout faire à appelés sommes Eugène, nous saint de fils que tant En Actes du Congrès sur les Oblats et l’évangélisation et Oblats les sur Congrès Actes du D . . Z . avec le« qui même Esprit le1813, mois Madeleine, de mars La durant Eugène à l’Église à prêcher avec a inspiré qui le même Esprit de : Luc 4,tère 18, Son minis dans Jésus avec aaccompagné qui le même Esprit Luc 1, 28, avec lors dea appelél’Annonciation qui le Marie même Esprit : d’aujourd’hui. d’aujourd’hui. , Rome, AERO, 1996, p. 317-347. etté a Bibliography /NoteBibliogra phique g a a umais g né g o , né , , Evangelizing in the charism of Mazenod de Evangelizing in the charism , «Vie Oblate Life» (1985), 44 p. 139-145. Le bienheureux Eugène de Mazenod. De lapo mission De Eugène Mazenod. de bienheureux Le , Évangélisation et mission Évangélisation et , Évangéliser les pauvres aux multiples visages visages multiples aux Évangéliser pauvres les Les tâches prioritaires de l’évangélisation dans le dans l’évangélisation de prioritaires tâches Les bibliografÍa , «Vie Oblate Life» 43 (1984), p. 3-22. souffle General Administration, Rome General Administration, , in , in » sur le » mondesur l’Église et sur Gilberto PiñónGaytàn, Dictionnaire des Valeurs des Dictionnaire [email protected] , «Vie Oblate Life» , «Vie Oblate , «Vie Oblate omi - - T forty orsoothersimilarInstitutesborninFrance the sameperiod. that the originality of St. Eugene was above all to have well developed that theoriginalityofSt.Eugene wasabovealltohavewelldeveloped card wasitsopennesstothe missionadgentes.Ibelievenevertheless sionaries ofFranceorthe Missionaries ofLaval?Surelythewinning ning withthoselarge andveryorganized oneslikeForbin-Janson’s Mis- Missionaries ofProvencethatmadeitdifferent fromtheothersbegin- the Oblates remained. What was the secret of thissmallSociety the The difference isthatalmostalltheothergroupssoondisappearedwhile The missionisatthecenterofSt.Eugene’s plan,asitwasforthe Apostles. who spoke through the mouth of his Vicar, and no other Fathers than the And soourhumblesocietyknowsnootherfounderthanJesus Christ, Apostles, towhom,withoutanydoubt,hetaughtthemostperfectway. himself oncomingintotheworld,self-sameendthathegaveto most say our only end, to thesameendasourselves.Butforus,ourprincipal,Iwouldal- to onegoodwork,othersanother;somearedestined,beitindirectly, Mazenod tothenovitiateinBillens. Amongst religioussomearecalled There isnothingonearthhigherthanourvocation,wroteSt.Eugenede Apostles. Father entrusted to Jesusandthat Jesus inturnentrusted to the he Oblate vocation is the continuation of the mission that the MISSIONARIES: ENCALLEDTOBEHOLY AND TOLEAOTHERSOLINESS 1 Historia is the self-same end that Jesus Christ proposed to F abio C iardi , omi Oblatio

2

Oblati Oblatio l 155 l Historia Oblatio l 156 l Historia by thesamespiritwoulditbe possibletoconquertheworldforGod. unity, andthatonlyunitedbythebonds ofthesamecharity, andanimated seminary St.Eugenewrotethat strengthdoesnotconsistinnumbers,but sionary activity and for his own sanctification. Already when he was in the element for the apostolic man, as well as for the effectiveness of his mis- essential an as appears then, life, Common Christians. first the like soul,” Thus thecommunitywillbecharacterizedbyallhaving “one heartandone God willinspireineachofusforour We willhelpeachothermutually with advice and withall that thegood will confer on the manner in which we will carry out our goodwork. this meeting we will draw up the Rule which we will have to follow. We he proposed a meeting of the future members of the community. “At to wrote Eugene St. as when sanctification” Tempier “common seek to individual apostolic men. To be “truly apostolic men” it was necessary of Provence.Eugenewasnotinterestedinnumbersbutquality. apostles” will soon become keywords that characterize the Missionary to be common. disinterestedness. Everything,eventhecommitmenttoevangelization, had It meantattainingperfectunanimityofsentiment,thesame goodwilland walk inthe footsteps ofthe apostles.” Eugene’s aim was to“choosemenwhohavethewillandcourage to community. Rightfromthebeginning,asheexplained to Tempier, St. tion oftheapostlesandtheirdisciples. bring togetherthelifeofholiness,unityandevangelicalproclama- customary tosay;itistiedthatofanapostoliccommunity,oneable rably to that of the the said.” truly saints ourselves.Insayingthat, we include all that can possiblybe finally,and “Welife”, saints: interior be of must “men men”, apostolic ers, but,tousetwoterms that could be considered equivalent, “truly subject ofthemission.Forhimideamissionistiedinsepa- Not just any kind of preachers would suffice either, and not just not and either, suffice would preachers of kind any just Not The conditions for beginning well the work were very demanding. The conditionsforbeginningwelltheworkwerevery demanding. Aix the of members the of definition first the is men” “Apostolic 5 To be“trulyapostolic men” and“towalkinthefootsteps ofthe 7 It meant thenfull unity, a harmony even of sentiments. apostolic man, or of the T he A postolic 4 common sanctification 3 Hewanted not justgoodpreach M truly apostolic man, as it was an .” 6 8 - however something much moreimportant, the evangelical counsels, the sionaries, St.Eugenehadalreadyoutlinedhisstrategy: vençal. could evangelizeProvencebecauseordinarypeopleonlyunderstoodPro- that hadsuchgreatneedofmissionariestogoParis?OnlyProvençals Provence abandon why activity: of field the of difference the is them ing join- from back him holds first at What France. of Missionaries the it, with like something or unification, foundation: the after immediately and pears alsofromthesolutiontoaproblemthatSt.Eugenehadbothbefore from hiscompanions,buthehimselfseemedtofavorit. affiliation. Some difficulties could have come from the Capitular Vicarsor frankly remindshimofthis: the expansionofactivity thantoitsincisiveness. St. Eugenevery ferent. because thelifestyleofbothSocietiescontinuedtomakethemmoredif- passed, however, theprojectofaunionbecamemoreandunrealistic At that time vows were notyetforeseen in hisplan. At thattimevows There was zealous elementsinthediocese. could formanucleus,there would sooncluster round itthemost commotion but what blows we would strike at hell! (…) Ah! If we ing to do at Paris on a larger scale. We would want to act without We wishtodomodestly, butnotlesseffectively, whattheyarestriv- In aletter to Aubert announcinghisplantoformagroupofmis- better prieststhroughoutthediocese. asked him to withdraw. Ourcommunity is very fervent. There are no did nothavethespirit of aman of theChurch.Hedidpoorwork. We we agreeonnosucharrangements. We weresix.Ofthesesix,one Here preaching. of capable men accept to yourself find you wherein properly understoodthat.Iattribute thisfailingtoacertainnecessity good orderandthehappinessofaSociety. Notallyourpeoplehave the utmost in the wayoffraternal charity are also necessary for the is one conceited? Humility, the spirit of abnegation, if obedience, etc., and speeches fine are use what Of soundness. on more insist If Iwereyou,wouldaim at somewhat less brilliance and Iwould The needtohavetrulyapostolicmen,whowerereallyunited,ap- Forbin-Janson wasattracted more to numbers than to quality, to 9 Other than that there would not have been any impediments to an Otherthanthattherewouldnothavebeenanyimpedimentstoan 12 11 10 As themonths

Oblatio l 157 l Historia Oblatio l 158 l Historia the beginning St. Eugene intends to create a group of apostles who make the beginningSt.Eugeneintends tocreateagroupofapostleswhomake edition. They sumupSt.Eugene’s visionof theapostolicman. called tobepartofthisreligiousfamily. They arerepeatedinthe1853 apostolic labourersfortheGospel.”(Preface ) courageously alongthesamepathstroddenbysomanybeforethem: yoke.” Moreprecisely, “Theymuststrivetobesaints. They mustwalk Master JesusChristtowinbackthemanysoulswhohavethrownoff his be saidtoday:“Menwhowanttofollowinthefootstepsoftheirdivine world which,beforelong,wastobowhisholyrule.” The samemust he sentforth,oncetheyhadbeenschooledinhisteaching,toconquerthe piety,in trained himself he Spirit. his with them filled men he These and to converttheworld?Hechoseanumberofapostlesanddiscipleswhom “How, pel. indeed,didourLordJesusChristproceedwhenheundertook they maybecomeotherChrists,andthusbeabletoannouncetheGos- apostles, andmakehimtheideal of their life, evangelical men, sothat authentic way to holiness, as the Founder would recall some years later: Finally, inordertoworkasJesusdidit isnecessarytobeJesus.From obedience totheRulesofourInstitute. and fidelity in death until persevere to will the have must he Finally Church intheMissionsandotherministriesofCongregation. ing thedesiretodevotehimselfexclusiveserviceofGod andthe like mudinordernottoseekanythingotherthanJesusChrist, nourish- of birth.Hewillbanisheverydesiregainandconsiderriches rather of theworld,freefromexcessiveattachmenttohisparentsand hisplace have aheartthatisfreefromeverydisorderedattachmentfor thethings Church andhaveaburningzealforthesalvationofsouls. Hemust his and Christ Jesus Lord Our for love a with inflamed be perfection, Whoever wantstobeoneofusmusthaveanardentdesire hisown The Ruleof1826outlinesclearlythemotivesrequiredcandidates “Apostolic Men”, therefore, means menwhofollowJesus,like the proposed myselfunderanyotherconditions. evangelical counsels. Ididnotthinkitpossibletodothegoodthat had thewilltowalkinfootstepsofapostlesbypracticing the the little ones….Mendisposedtoabnegation were needed, men who end that I proposed was the evangelization of the poor, the prisoners, In 1815 I laid the first foundations of our little society. The principal 14 13 still inPalermo: situation in which the Church finds itself. He writes to his father who is signs ofthe times and to single out ways to answer. the discern to light the find will he that them in especially is it and tures, my duties.” of essential most and first the like study this consider I because religion about whichwewillspeakmorebelow–Iapplymyself,itistrue,tomy published (1802).“Simplelayman–hewritesinastudyonJansenism, cine andtheworkofChateaubriand,TheGeniusChristianity,just oue, Massillon,theOeuvres posthumes ofthe - Abbé BonaventureRa great French Catholic writers of 17th the century, like Bossuet, Bourdal - charism ofafounder. his study, many personalexperiences,andofthegraceattachedto abandoned state of the Church in his time. This reading is the fruit of reading ofthe“signstimes”thathelpshimbecomeaware ened bytheirunityintheLordandreadytoworklikeapostles. companions intoanotherChristandcreateanapostolicbody, strength- Jesus himself again presentin the Church. He wantsto mould each of his nod, whodiedinexile. which hadbelongedtohisgreat-uncleCharles Auguste André deMaze- Venice, healwayscarriedwithhimasmalleditionoftheNew Testament, spiritual abandonmentofthepeopleincountryside. the homeofhisgrandmotheratSt.Julienthathebecomes awareofthe all during his stays at the family’s chateau at Laurent du Verdon, and in helping the poorintheirhomes as well as intheprisons.But it is above glected classes. As soonashereturnedtoFrancebeganvisitingand the realconditionofestrangementfromfaithpoorandne- understand thesituationofChurchinhistime. Three yearsafterhisreturn toFrancehehasalreadyanideaofthe St. Eugenesoonbecomesanassiduousreaderofthe Sacred Scrip- While stillyoung,hereadsbooksonthehistoryofChurch, St. EugenedeMazenod’s missionaryplanisbornfromaparticular Together withstudy, aseriesofexperiencesputhimintouchwith 15 These readings offer him the first criteria of discernment to R eading 18

the S igns

of

the T imes 17 From his time in From his time in 16

Oblatio l 159 l Historia Oblatio l 160 l Historia ering aroundhimself. And sohedecidestobecome a priest. commitment and generositytotheneedsofsalvationthatheisdiscov- God slowlylead St. Eugene to hear the call of the Spirit to respond with had inthepasttoinstruct the poor. not being able to goSaint-Julien, where hisgrandmother lived, as he he isnotable to gobackProvence for summervacation. Heregrets the Church,asheperceived itduringthoseyears: of theOblatesMaryImmaculate, he sumsuptheabandoned state of 1818, atextthat,aftersomerevisions,willbecomethe MagnaCharta pable ofrespondingtothenewneeds.InNotaBene inca and creativity in lacking activity, pastoral stale a being first the to becomeapriest. These eventsreinforcedthatdecision. in which the Church found itself that initially motivated him to decide deports the cardinals from Rome. It was precisely the difficult situation tion of the Church by Napoleon who imprisonsPius VII in1809and lads, whomIshalltrytowinoverourselves.” verminous poor these of middle the in myself find to happy very am I are the poorest in the parish, […] but I am not concerned with that, and begins withcatechism for children.Hewritesthisaboutthem:“These es will lead him to evaluate in depth the real situation of the Church. He at the cost of his own blood, has in our days been cruelly ravaged…. at thecostofhisownblood,has inourdaysbeencruellyravaged…. The Church,thatgloriousinheritance purchasedbyChristtheSavior After entering the Saint-Sulpice Seminary in Parisother experienc His reading,hisexperiences and thedaily reading of the Word of ing atheism.” believe in God,whiletodaythereisanopenprofessionofappall in thesixthcentury, since at least inthoseunhappytimes people did into astateofbarbarismevenmorewickedthanthatwhichprevailed of ignorance that there is every reason tofear that we will fall again and hasnounderstandingofvirtue, which stagnates in suchadepth generation which hasimbibed nothing but the poison ofevery vice very ideathat we willonedaybereduced just toourown,perverse tues are going tovanishfromthe scene altogether. Ishudderat the “I am really afraid that tradition and the example of [Christian] vir or 20yearsofagewouldbeignorantGod’s veryexistence.” “especially those wecallthechildren of the revolution, all those18 Upon returningtohisowncity asapriest heencountersotherevils, 19 Heisespecially struckbythesituation of theyouth: 22 Hefollowsclosely the persecu- 21 The summerof1810 oftheRule 20 - - - - study andexperiencehowtoreadthecallforapositive response. present crisis offaith, the same challenges of the past andknowthrough the Church,hewillwrite: aries ofProvence,confirmshisreadingthesituation: If hewerealive today, St.Eugene would probablyrecognize inthe always happenedwillhappenagain. humanly speakingitisextremely reasonable to believe that what has terrible lessons, invariably confirms the thoughts ofourfaith. Even in thechalice of its founder…. History, a history filledwithsuch Church inthe human part of itsexistence as inthedivine, must share other thanaplanofmercyforhischosenones…. That iswhythe permits a plan whose secret we cannot foresee, but that can be none times andinourtime…. What weareseeingisbutaproofthatGod trouble us resemble those that plagued our contemporaries in past There isnothingnewunderthesun(Eccl.1:10). The eventsthat Fifty yearslater, attheendofhislife,speakingotherwoundsin used; halfthepopulationhadnotsetfoottherefor25years. same part, and soon one could have closed the church, so seldom was it not even confess two men; even the women and children had taken the Needless tosay, noone made theirEasterduties. The parishpriestdid horrible manner, and that by womenandchildrenaswell as by men. out. They onlyknewaboutGodtoblasphemehisnameinthemost The peoplewereabandonedandhadcompletelystrayed.Faithdied The first mission he leads at the head of the new group of Mission- people’s ignorance; 3. Apathy, laziness and corruption of the priests. main ones:1. The weakening, nottosaythetotallossoffaith;2. The today enslavesmenintheirpassions. These canbereducedtothree it is necessary first of all to seek the causes of the depravation that as muchpossiblethesedisorders. To succeedinsuchaholycause The trueendofourInstituteistoremedytheseevilsandcorrect 25 24 23 26

Oblatio l 161 l Historia Oblatio l 162 l Historia Church inhistime: generous answer to the calls coming to him from the situation of the that he gavetohisseminary companions, therearealready hintsofhis the motive for a positiveresponse. only afewpages–becamecalltodedicatehimselftheChurchand papacy. For Eugene de Mazenod the same analysis – for which he needed answer was wanting in much, even to the point of his breaking with the of theChurchhistime(EssayonIndifference toward Religion),buthis de Lamennais. The latterdedicated fourvolumestotheaccurateanalysis taking somedistance,aswasthecaseofhiscontemporary, Robert-Félicité clergy, couldbecome an occasion for criticismordefection,at least of de-Christianization, anticlericalism,atheism,andthedecadenceof “commotion” torespectthatplay on words.Itshouldbereadtomean“deeplymoved”.] and “commozione”. The English equivalent of the latter is usually “deeply moved”. We kept tion voca- priestly his for motivation the all, of first becomes, It situation. the negative situationinciteshimtoimmediatelybeginworkingremedy 29 A In the * that theworldandhellcannotcrush. the sameend,wewillformthatsacredLegion, that mystical phalanx the bondsofsamecharity, anointedbythe samespirit,tendingto that strengthdoesnotconsistinnumbers,butunity. Yes, unitedby prospect of your needs will not move us to undertake. We know […] terness ofyoursorrow. Issueyourorders;thereisnothingthat the and wipes away the tears that men’s ingratitude provokes in the bit- but precious forthe feelings that move it, draws close around you desert youinthedaysofyouraffliction; a group, smallitistrue, no onerespond?No,no,tenderdearMother, notallyourchildren at baycriesaloudtoherchildrenforhelpindistress,anddoes pathy fortheconditionofabandonment she isin?[…] The Church her sorrows and sufferings, howcould we not be moved with sym- How couldwenotbutreflect with griefaboutherasweconsidered The terriblesituationinwhichtheChurchfounditself,weakenedby andlaterforhisdecisiontogivebirthamissionarySociety. [Translator’s note. The authormakesaplayonwordsinItalianwith“compassione”

reading Conference for the day ofOrdination

that

moves

one

to “C 28 ompassion Rather than discouraging him the Ratherthandiscouraginghimthe 30 ” and tothe subdiaconate “C ommotion ” * for humanity. St.Eugene’s encounter withChrist ity, oneneeds thesameviewthatChristhas,aisbornoflove and breadtosatisfythehungrygivelife(Mt9:35-38). teach the truth, a shepherd to show the way, a doctor to cure illnesses, Gospel tells us that, moved by compassion, Jesus became amaster to the compassionofJesusforcrowds(Lk4:14-22).Inotherplaces not bychance that the GospelreadingforSt.Eugene’s Massrefersto the growthandsalvationof souls.” pel… strivingsolelyforthe gloryofGod,thegoodChurch,and paths troddenbysomanybefore them:apostoliclabourersfortheGos- men decided“tostrivetobesaints...walkcourageously alongthesame group of men that could come to its aid and work effectively for its cause; for thesalvationofsouls.” love fortheChurch,thattheyarewillingtogivetheirlives,ifneedbe, hearts ofcertainpriests,zealousforthegloryGod,menwithanardent “The sight of these evils has time: so his of evils the of face Missionaries of Provence will be due to that same “commotion” in the ditionally to hercausethroughpriestlyministry. Later the birthof the SpouseofChristandbecomesanappealtocommit himself uncon- capable ofdoingatthesight ofyour[theChurch’s] needs,”hehadonce ing ofthesignstimesinsociologicalterms,butone doneinfaith. “born ofthebloodaGodwhodiesoncross….”It isnotjustaread- the Church appears to him as “the beloved Spouse of the Son of God”, Church andhumanity. Inthepoorherecognizes“theofJesus Christ”; the worldaroundhimselfinanewway, inthelightofGod’s planforthe way ofseeingreality, seeingitasChristdid.Itgavehimtheability toread the samewaySaviourlookeduponworldfromcross. of thewayJesussawcrowds–lostsheepwithoutashepherd.Itis thing isbornofthislook“compassion”, which islikeacontinuation every- companions first his and Eugene For “pathos”. same andto the have “passions” same the “feel” finally and needs, their problems, to entertheworldofpeopleandsociety, tosharetheiranxieties, ions isthefruitof“com-passion”inetymological sense oftheword: To readthesignsoftimes,tograsp theplanofGodforhuman- A Church in crisis triggered his decision to respond by creating a The deepfeeling(“com-motion”) of St.Eugeneandhiscompan The abandonedstateoftheChurchstirsupinhimapassionfor 31 35 “There is nothing that we are not “Thereisnothingthatwe arenot 33 gradually changed his graduallychangedhis touched the touched the 32 Itis 34 -

Oblatio l 163 l Historia Oblatio l 164 l Historia country andofhistime. sions tothepeople,asmostappropriate tool forthesituation of his Venice via Don Bartolo; Alphonsus MarydeLiguori, whom hehadcome to know already in tral Italy intheearly 18th century;thefascination for thethenBlessed ard ofPortMaurice,whohadpreached missions inNorthernandCen- edge, during the exile in Italy, of the writings and works ofSaint Leon- and had spoken favorably of it to his young disciple; Eugene’s knowl- the witnessofDonBartoloZinelli, who hadengagedinthisministry class. Ordinarypeoplewere simplymovingawayfromtheChurch. The on theothertoa“romantic” enthusiasm,especiallyamongthemiddle ing hadreturnedtoakindof “aristocratic”rigorismontheonehand,and missionary “method” has beenstudied extensively. Church’s urgent needsthroughthepreaching of parishmissions.His missions forthepeopleandretreatsclergy inFrance. turning to hisfriend Forbin-Janson, showedhim the urgent need to have factor that ledhimtochoosemissionscame from PopePius VII who, quences ofJansenism. tion ofGod’smercy, inanenvironmentthat stillsuffered theconse- to highlighthereisprimarily oneaspect ofhismethod,theproclama have beenreduced.” plan seems“moreuseful,giventhedreadful plight to whichthepeople of missionaries, he confides to his friend Forbin-Janson that this second sire to“buryhimself” in amonastic community or toestablish a group the imprisoned,seminarians.... Finally, hesitating between thede- needs ofthe times: ministry to youth,the servants, craftsmen, the poor, the to responding of capable approaches pastoral new find to Mazenod bers ofhiscommunitymissionaries,“Nihillinquendumestinausum.” said tohiscompanionsintheseminary. And todayhesaystothemem- Bretonière about his preaching at Aix and Marseille. Some events from hispastlead him towards thistypeofministry: During theperiodofrestoration ofthemonarchyreligiousthink- Moved by“compassion”,St.Eugene began torespondthe What todoconcretely? There areattempts by theyoungpriestde M 36 oving Heisthinkinginparticular of preachingmis- 37 38 the talk, during his seminary time, byCharles

away

from J ansenism 41 39 What Iwouldlike But the decisive 40 - “sect”, one ofthedarkevilsChurch.Rather than studyingin diacre Paris,arefutationofpurportedmiracles thatarerathergruesome. the sameperiod,Comédieducimétière St.Médard ouFausmiraclesdu for finally, and boasted) Jansenism which of phenomena some on mony testi- first-hand him gave who uncle his with conversation (a convulsions Jansénisme, andanotherin1808,ConversationavecunJansénistesurles topic. most zealousJansenists.” With such apersonthere was noavoiding the ter and my strict principles, he was surprisedthat I wasn’t one of the charac decisive and firm my with that and one, be to made was I that Church andfromChrist. refusal ofabsolution,wasintheenddrivingfaithful away fromthe the sacraments, thusgoingagainstthatmoralrigorismwhich,withthe conscience and tried to move the Christian people back to frequenting ria deLiguori, whopaidspecialattention to thedignityofpeople’s announce andcommunicatethemercyofaGodwhoisrevealedaslove. freed once and for all from the influence that Jansenism still exercised, to from theinsideandtoprovideadequateresponses.Itwasnecessarybe trine, hadcreptintotheChurch“asasubtleandtenacious malaise,” this rigorism. he wantedtobringpeoplebackthefaith,itwasnecessaryabandon the morallevel.Facedwiththissituation,St.Eugeneunderstoodthatif that asocietyintheprocessofgradualsecularizationwaspresentingon problems the with cope to able be to formed sufficiently not was clergy ing them.” that he cannot keep himself from admiring these principles andpreach of hiseducation andhisattachment for theOratoryandPort-Royal, influence the been has such but, subscribe, totally not does he which to are sometimes a little too much in harmonywithJansenism,adoctrine According toEugene,thisman“holdssomereligiousprincipleswhich contact with Roze-Joannis,hismother’s cousin,whomhecalled uncle. to deal with it on hisreturn to France, especially because he came in still making felt its negative consequences. Eugene de Mazenod had He perceives in Jansenism,whichhedoesnothesitate to call a Among thepapersfromhisyouththereisan1806notebook entitled He came upon thetheology of thethenBlessed Alphonsus Ma- Jansenism, considered already officially dead, at least as adoc- at least dead, officially already considered Jansenism, 46 This ledEugenetostudytheissue. 45 Hisrelative wanted towinhimover. “Hetoldmeoneday 42 It was necessary to be close to the world, to understand it Itwasnecessarytobeclosetheworld,understandit 43 44 - -

Oblatio l 165 l Historia Oblatio l 166 l Historia National Assembly, work ofonethesupportersJansenistsectand itsleaderinthe details, I quitesimplysaythattheCivil Constitution of theClergy, the Revolution hasrevealedthismysteryofiniquity, and withoutgoinginto State.” At theendhisnotesonComédieducimétière: “TheFrench ful toolofthelastrevolution that has plagued theChurchmorethan century andahalftheyendedupbeingmajorcause andapower veys the spirit of the dangerous sectarians who have upset France for a cine, Avignon, 1759,weread: “This book isinvaluable. It alone con- inside coverofthevolumeOeuvres posthumes writtenbythe - Abbé Ra causes oftheFrenchRevolution. Onahandwrittensheetpastedtothe allowed, Irepeat,thatthesesamemeansledtotheirconfusion.” when their doctrine was no longer supported by talented people, God they –theJansenistsusedtoregainacceptance that theyhadlost any bite: “God whowatches over his Church permitted that the means at the end of hisNotes he on Jansenism himself says that it has nowlost trinal phenomenon, doesnotcontinue to interest him much. Moreover, riod (1806). condemnations againstitbytheChurch.Hesaysthisinhisnotes: depth its theological significance he prefers to search out the numerous down France’s Churchbeforedelivering it overtothephilosophizing senism, withtheintensity of astubbornandsubversiveheresy, wore Baptiste Gault(1595-1643): “Thedisastrouspolemics with which Jan- 12, 1856,writtentomark the discoveryofremains of MgrJean- He ishoweverconvinced that Jansenismwasoneofthemajor Aside fromthatyouthfulinterest,inlateryearsJansenism,asadoc- His famous anti-Jansenist “Profession of Faith” dates from this pe- which iscontrarytothem? accuse me ofbelonging closely or looselytoanycorps,Society this studytobethefirstandmostessential of myduties, but whowill simple layman,Iapplymyselfitistruetomyreligionasconsider my pen. Aloof fromall partisanship, myeyesareundernospell. A in the Catholic Church..... Complete impartiality has alwaysguided Truth isthesoleendofallmyresearchesandthistruthfoundonly Anyway, whatmotive would Ihavefordenigrating those people? He expressesthesameconviction in hispastoral letter of January 47 49 isbutthesummaryoftheirdoctrine.” 48 - you needhelp”,saysthe Venerable Liguori….” about theNeapolitansaint: “Themoreyouareintheworld, rigorist, hedidnotfollowit. enthusiasm. Although hereceivedthereaneducationthattendedtobe known. theology, whichheintroduces into France where it was virtually un- ogy ofSt. Alphonsus. father thatforsometimealreadyhehadbeenstudying themoraltheol- necessity of frequent communion. He recommends to his grandmother: necessity offrequentcommunion.Herecommendstohisgrandmother: nion. Duringhisseminaryyears,hewrotetothesethreewomenaboutthe of Roze-Joannis that even drove them away from Eucharistic commu- influence negative the about grandmother and mother sister, his warned piety andpastoralpracticecontinuedtobefelt.Forexample,deMazenod Bishops ofMarseillehavebeenforgotten. of the 18th century and later to the Revolution” are such that the holy days ofourfounding,helooks totheworksandRuleof Alphon- At the Saint-Sulpice Seminary he had studied moral theology with At theSaint-SulpiceSeminaryhehadstudiedmoraltheology with St. Eugene rejects Jansenist rigorism and adopts Alphonsian moral He repeatsthesamethingtohissisterandmother. where ourLord’s lovespentitselfonourbehalf. just sayingourprayers.Letusgoasoftenwecantothesacrament the sectariansoftheselatterdayswhosaywemustbesatisfiedwith listen totheChurchandpaynoheedimportunateclamouringof divine Sacramentisaremedytohealusofourdailyfailings.Solet That isthedoctrineofholyCouncil Trent whichteachesthatthis come anywhere close to it here below is to receive communion often. not beperfectuntilwegettoheaven;andtheoneonlyway to othersthetroubleoflookingafterone’s worldlyaffairs…. We will that kind,onemustshutoneselfupininaccessiblesolitudeandleave to believethatdisposeoneselfworthilyforfrequentparticipationof does noteatofmyfleshwillhavelifeinhim…. What amistake stay of all. Woe to him who refuses my tender invitation, for whoever Come, come,Iam the breadoflife;I am the strength oftheweak, If the doctrinal debate was now closed, the consequences on popular If the doctrinal debate was now closed,theconsequences on popular W 52 elcoming

and 54 P While stillaseminarianhewrotetohissister romoting 53 Infact,afewyearslater, hewrotetohis A lphonsian M 50 55

oral In 1816, in the early In1816,intheearly T 51 heology

Oblatio l 167 l Historia Oblatio l 168 l Historia to temperhisstrictnessbystudyingSt. Alphonsus. In 1830 we find him recommending to one of the young Oblate students at thescholasticateandlaterseminariesofMarseille Ajaccio. Albini toteachthemoraltheologyofSt. Alphonsus inthemoralcourses Father Jeancard,andpublishedin1828. dertaking thatendedwiththecompositionofanewbiographywrittenby of the saint, he thought of having it translated into French, a complex un- ence ofthepeople: duirng themissionatMalijai, hadbecomediscouragedbytheindiffer instruments ofhismercytowardsthepoorandsinners. want tobepreachersofthe mystery of God’s love for mankind and the Mgr Arbaud, BishopofGap.InalongletterJanuary22,1827hewrites: of hismoralthinking. This is evident,forexample,inthedisputeswith when Ihadthetime to study….” moral theologywhichIlikeverymuchandhavestudiedinaspecialway and imitatehisvirtues….Ihavesomeofwritings,amongothers taken himasoneofourpatrons;wewouldliketowalkinhisfootsteps sus forinspiration:“Ihavestudiedhisworksextensivelyandwe The Founderaddressedsome meaningful words toFr. Millewho, Champions ofthenewmorality, themissionaries ofSaintEugene Liguori, principlesthatRomewasfarfromopposing. ciples accepted,supportedandimplementedbyblessed Alphonsus de supported andfollowedbythem,werenothingmorethan theprin- the Bishop,whowasabitJansenist,thatimplicitmoralprinciples, no difficulty provingtheinnocenceofhismissionaries;hereminded have thought of thesecorrupters morality?” Father deMazenodhad gation, heendedhisindictmentwriting:“WhatwouldBenedictXIV supported andfollowedinthepracticeofmembersCongre- Having formulatedinfivepropositionstheimplicitmoralprinciples, who forthisreasoncouldnolongerbetoleratedincertainparishes. were laxintheirmoralprinciples.Henotedamongothers,Fr. Touche The bishopcomplainedabouttheFathersatLaussayingthatthey It isespeciallyonthepastorallevelthatSt.Eugeneshowsleaning T he M issionaries , I nstruments 56 As soon as hereceivedthe biography 57 He entrusts Father Domenico HeentrustsFatherDomenico

of G od 58 ’ s 59 M 60 ercy - the objectanddrawsonetowardsamoreintenselove. mission, makes one more sensitive to the offenses ofwhichthe Lord is ration implied in thisdevotion, withitspubliccelebrations duringthe is a further manifestation of the infinite mercy of the Saviour. The repa- Taferl in Austria toOurLadyoftheSnows inIllinois. Marian shrines at Lourdes, Notre-Dame du Cap in Quebec, from Maria have continued this ministry up tothisdayinnumeroussmall and large ing ofthemissionthereiserection of across. has all the missionaries do thesame in amoving ceremony. At theclos- that thesuperior carriesenteringthevillage;itandthen cross hekisses love isshownintheopeningeventofmissionbysymbol The fundamental task ofSt.EugenedeMazenod’s community, asnoted in the Savior and Mary’s motherhood becomes the way to teach Christ. the MotherofMercy. her merciful love for all, called to bring the lost children of God to her, the presenceofMary. Heseeshisreligiousfamilyasaninstrumentof the Saviour, theco-redeemers ofmankind.” gives hislife for hisfriends. The missionaries are “the co-operators of ment, has the face of Christ at the highest moment of his love, when he ministers of God’s mercy, true apostles of JesusChrist.” the endofhislife that all their efforts mustfocuson“becoming worthy where the divine mercy towards sinnerscould be shown. Notre DameduLaus.Shrineswereregarded as apermanent mission at Marianshrines,startingwiththesecondhouseof youngSociety, festation ofdivinemercy. We canthusunderstandhischoicetoserve During a mission, the testimony of God’s merciful love, manifested Throughout his ministry Saint Eugene also gradually experiences The mercy ofGod,whichthe missionaries wish to be aninstru- turn himawayfromexecutinghisjustice. his mercifulAt most,bringdownactionbyyoururgent prayersand you whoareaccustomed to betheinstruments of God’s mercy…. prove thediscouragement into whichIunderstandyouhavefallen, of the people whom youare evangelising. I donot, however, ap- My dearfriends,Isharethepainbroughttoyoubyindifference T eaching 66 The Virgin isforhim aspecial,maternal mani C hrist

by T ouching 61 62

The Founderwillwriteat the H 64 eart The heartofJesus 65 67 63 The Oblates The This great This -

Oblatio l 169 l Historia Oblatio l 170 l Historia the fatherofafamily.” place “himself within the grasp of the simplest among the ignorant, like Lent of1813,whenturningtothepoorcity, hesaid would a daywithoutpraying.” of all he hasdoneto save mankind. Make them resolve never to spend Jesus Christknownandloved.Speakoftenofthisdivine Saviour and he was referring primarily to the mission loved, as St.Eugene recommends to Fr. Viala, although in this case We readinthe1818Rule: close to the people and to make it understandable, “to chew it” for them. an important role in this regard and it seems that it was aninnovation speaking about “compassion”. Visiting families during the mission had those hehadbeforehim. came from his own experience, able to identify with the experience of understood, butabovealltodoasJesus:speakwith alanguage that teaching thatleadstoanexperienceofpersonalknowledgeChrist. propriate or makeone’s own”whatistaught. The Founderaimsfora when preaching during theLentof1813.It(“ap-prendre”) means“ap- Christ is.” who Jesus This verbisdeartohim,onethathehadalsoused in theNotaBeneof1818Rule,is“teaching (“apprendre” inFrench) holy ministry.” don’t recall a single occasion of resistance when Iusedto exercise your to theheart,don’t beafraidofletting go. Italwaysworkedfor me; I act with faith and trust. After setting out the duties, make anappeal as hewrotetoFr. Courtès:“Duringthemissionsespecially one must We find this in St. Eugene’s first experience of preaching in the in preaching of experience first Eugene’s St. in this find We from ourlips. touched, taught, abletorepeatintheirfamilies what theylearned foolishly what haven’t understood but that they be edified, deeply ensure that,hearingourpreaching, theynotbetempted to admire break thebreadof Word,we must wemustchewit;inaword, Our onlyaim is to make disciples ofthe people.... Not content to seek... elegance of stylerather than thesoundness ofthedoctrine.... We wouldgodirectly against thespiritofRuleifwewereto The mission has asits purpose to make Jesus Christ known and This demandsofthemissionaryanability to bringthe Word ofGod This implied a realclosenesstopeople,aswementioned when 72 Heloved to preach in Provençal, not only to be better 70 69 71

Heinfactwantedtotouchpeople’shearts, ad gentes: “Insist on making 68 presents himselftothepeoplewiththesewords: his famous Lenten sermon at the Church of the Magdalene in Aix, he derstanding, gentleness,andmercy. Already asayoungpriest,during of reconciliation proved tobethemost suitable tool toshowGod’s un- ground ofEugenedeMazenod’s newmoralorientation. The ministry when hewritestothefirstcommunityof Aix: moral theology, asisclearrightfromtheearlydaysoffoundation by Alphonsian influenced heavily view Saviour,a the Christ in ifested excellence andasawordofreconciliation. ing in parish missions, isconsidered to be the ministry of peace par can thusputpeopleonthewaytoremedythem.” some disorders that had escaped the care of an even zealous pastor, and that isforoneandall.... At thesametime,theysometimes discover to evangelize. They show themselves as friendly and having a charity because theybringthemissionariesclosertopeoplehavecome diary: “These visits are not very pleasant, but they are very important that he made in the missionary practice of the day. only forthefirstfewmoments ofyourconversion…Godwillseem joy wewillhelpyoutotake up youryokethatwillseemtooheavy too indulgent…. Yes, mybrothers,come,andyou willseewithwhat cred tribunal our language is quite different, perhaps thenweareall But mybrothersourmenacing tone isonlyforthe pulpit, in the sa- The confessional,soimportant during themissions,wastesting to evangelize. regard to ourselvesand inregardtothosewhomwearecalled upon of ourentire being, not to render his redemption useless, bothin tection of theSaviour. Would thatweall endeavour, bythesacrifice Blessed Liguori haslikewise put hisCongregation under thepro- associated in aspecial manner withthe redemption of men; the plate ourdivineMaster.particular Ourvocationissuchthatweare Christe salvator. Thatistheaspectunderwhichweoughttocontem- In thisSaintEugeneisinspiredbytheloveandmercyofGodman- The sacrament of penance, the culminating moment of thepreach- A “C 76 ompassionate H eart ” 75 for S inners 74 73 Hewritesin his

Oblatio l 171 l Historia Oblatio l 172 l Historia mistake inwritingit.” Twenty-eight hours, Imustrepeat it sothat you don’t thinkImade a this because it is a fact, and we stayed there for the following 28 hours. ity; supportwithbenevolenceandmercyforonewho is discouraged…. this sacrament:neithertoolenientnorharsh;withinexhaustible char happy withtheresultsofmission: for akindofimpeccability. Heexplainsthistoapastorwhowasnottoo ance, St.Eugeneaskednottodelay too muchtheabsolution, nottowait confess at regular intervals to besureofthe sincerity of hispersever aries. wrote: Eugene “The dayafterourarrival,wesetupconfessionalsforthefourmission- St. 1816 in Grans at mission first the during Already finds it hard to believe how long the missionaries spent in this ministry. experience the merciful love of Godwho can forgive and renew. He teaching into theconcretenessofeachperson’s life, letting eachone proclaimedery personthewordtoallinpreaching,translating patriarch, Saint Vincent dePaul, confessions: “Sincewefollowtheconfessionalmethodofyourholy intermission, wedon’t goveryfast.” liation, because God, was reconciling the world to himself in Christ, liation, becauseGod,wasreconciling theworldtohimselfinChrist, reconciled withGod?Hehasentrusted uswiththeministryofreconci- not sothatitbeappliedeffectively tosinners...sothatthey betruly Why hasJesusChristentrusted themessageofreconciliationtousif The Rule of 1818 devotes a long chapter to the pastoral practice of pair towhichhemighthavegiveninwithoutthisprovident mercy. rules, and at the same time has held back the poor sinner from the des- reassured inadvancethepriestwhoadministersitaccording tothe may beworthilyreceivedseveraltimesbythesameperson, hehas does…. IninstitutingthesacramentofPenanceinsuchaway thatit does notgiveimpeccabilityanymorethanjustificationin baptism We mustrememberthatreconciliationinthesacramentofPenance In anagethatrequiredthepenitent to comebackmanytimes During the missions, confession made it possible to apply to ev- the summitofmountain…. and hewillinvestyouwithsogreatastrengththat…flyto so lovable to you, he will fill your hearts with so great a consolation,

They were besieged from three o’clock in the morning. I tell you 78 Itwasnecessarytogiveallthetimeneededfor 77

that is,hearingconfessionswithout 79 80 - - the Eucharist and the sacrament of Confirmation. That day in his in day That Confirmation. of sacrament the and Eucharist the a movingexhortationtothecondemned,whoburstinto tears,administers converted, andforhavingsanctioned “byexamplethedoctrineIteach.” he expresseshisjoyatgiving religioushelptoacriminalwhowasnow selves, iftheywereintheirsadcondition.” one word,theywilltreatthemaswouldliketobetreated charity; encourage them ... showingthem a heart full of compassion; in mercy: “The missionaries will alwayswelcome sinners withanendless this “barbaricabuse”,inspiredbyJansenism. munion tothedetaineereactpubliclyagainstthis“horrible prejudice”, man whowaswelldisposed.Hegoestoprisonhimself andgivescom- prison chaplaininGaphadrefusedtogivecommunion toacondemned the Abbé deMazenodgavehercommunion.” ed. Shewassowelldisposedthat contrary totheprejudice of thetimes, exhortations of the Abbé deMazenodthatshewascompletely convert outrage becauseoftheenormity of hercrimes,wassotouchedbythe reports theevent:“Thisinnocentcreature, who hadarousedhorrorand to death. The documents relating tothishavebeenlost,but Achille Rey He wastoaccompany awomannamed Germaine who wassentenced every dayhevisited,instructed, consoled,andencouraged theinmates. priest, when he assumedthe post ofvolunteer chaplain of prisons,where death rowinmates,anotherexample of pastoralcarefocusedonmercy. out among the French clergy ishisposition in favour of communion for Courtès, prisonchaplain in Aix, forrefusingcommunion to aman sen- Finally, thedirective the Rulegivesmissionariesisoneofgreat had givenhim. guish theabundantsourceforregenerationofsoulsthatChristJesus would bury the talent received that was meant to bear fruit... and extin- the messageofreconciliation. Woe tothecowardlyminister... who not countingpeople’s sinsagainstthem. And hehascommittedtous In July 1837, on a visit to Notre-Dame du Laus, he learns that the In July1837,onavisittoNotre-DameduLaus,helearns thatthe The earliest example dates back tohisministry at Aix asayoung Another pastoral area in whichSaint Eugene de Mazenodstands In Octoberofthe same year, with a toughletter he chides Fr. S acraments

for T hose C ondemned 81 83 He celebrates Mass, gives HecelebratesMass,gives 82

to D eath Diary 84 - -

Oblatio l 173 l Historia Oblatio l 174 l Historia who amissionaryis: down aprinciple that goes farbeyondthe present episode, recalling guilty of the prank you told me about, backed off.” As a result, he lays serve you,mydear, fromrefusingcommunion to thosewho,afterbeing Guigues rebukinghimforhavingbeentooharshwiththem:“Godpre- young people had disturbed a service, he wrote to Fr. Eugène-Bruno episode ofGermaine. tenced to death, recalling his ownrecent example in Gap and the past occasion, hewrites: public who wanted to forbid priests to assist the condemned. On that gnat.”… We are the ministers of hismercy, and so let us always have reimperat.” Heestablisheshisreigninsouls,“Christus “Christus - Christ isalwaysthevictor,He demandssacrifices,vincit.” “Christus resistance manifests itself now in one way, andnowinanother. Jesus resistance fromthedevil;hewillnoteasilyletgoofhisprey. This and eventohardenedsinners. are senttosinners, You mustexpect receive Communion at the end of the mission. Remember that you up bysurrenderingthemselves, no doubt you must make them also you thosewhoweremore guilty than they. And ifthese latter end have won their hearts and would have urged them to draw towards kind welcome to these young people. The opposite gesture would anxiety in which I find you hasnot permitted you to accord a fairly to receive Communion which they had neglected. I am afraid that the Paschal duty and the obligation they had undoubtedly been feeling them to the Holy Table to make them fulfil, at the same time, their lessness. Oncetheyhadbeenreconciled, it was yourdutytoadmit greater scandals than the one they may have given by their thought- Oh! You aresentbyGodtoforgive greater sins thantheirsandeven After a trivial incident during a mission, where it seems that some on society. they cannotbeseenanywhereandexerteventheslightestinfluence demands... ofthosewhowanttoshutuppriestsinthe Church sothat and everywhere. It is our ministry.... We must not agree to certain sons andonthe gallows towards the biggest criminals but always mercy! We donothingmorethanpractice mercy notonlyinthepri- But thismagistrate doesn’t knowthatwearebyvocation men of In 1847heprotested a decision ofthe Attorney General of theRe- 86 85

says; onlyGodcouldintroducehimtoanewlife. It wouldhave been impossible to “get out of that ‘past’ byhimself”, he distance between the before and the after stands out in a dazzling light. Despite the harshness ofthe negative terms he uses to label his past, the gratitude, recognizing God’s mercy that showed itself in his weakness. past life. Itdoesnotlay him low withgrief, but rather it opens him to his of infidelities and sins the at look hard a takes Eugene St. regard. him, showinghimthelovewithwhichGodhadalways lovedhim. upon Jesus of gaze the felt He him. for love God’s merciful of infinity profound conversion, the fruit of realizing his own sin together with the go backtotheyears1806-1808,whenhewasundergoing agradualand trace St. Eugene’s personalexperience of God’s merciful love. We must decision toproclaim the mercyofChristSaviour, itisnecessaryto that heintroducedthemoraltheologyofSt. Alphonsus intoFrance.” prisoners and later in preaching parish missions. It is with this mindset the attitude that Father de Mazenod adopted in his ministry among the witness toGod’s paternal mercy, eventowardsthegreatest sinners, is Oblate Values, drawsthisconclusion: “Following Christ,andbeinga may, atthesametime,fulfil animperativedutythaturges them. that they can advance in thisnewpathwhichtheyaretofollow, and admit them to the sacred banquet, we give them the bread of life so pond theretoandoftheefforts theyhavehadtomakeforallthis,we them during the mission, of the guarantees their fidelity gives to res- not only reconcile sinners, butin the view ofall the graces granted to finger, hehadthefatted calf killed aswell. In the same way, wemust content with puttingthebestrobeonhimandhavingaringputhis the tendernessofafather…. The fatheroftheprodigalsonwasnot The notes ofhisordination retreat are particularly eloquent in this To understand in depth his rejection of Jansenist thinking and the Fr. René Motte, in his article “Sacred Heart” in the it isstill presenttomymind. May Ineverforget it! Itwill be the works…. MyGod! Although thathideousperiodisnowfardistant, different choice; I gave myself over to the devil and his perverse Ah! Iamwellawarethatin thesinsofmypastImadeaquite M erciful

because O ne

has E xperienced M ercy Dictionary of 87 88

Oblatio l 175 l Historia Oblatio l 176 l Historia along the same pathstrodden by somany before them: apostolic labour holiness: “They must strivetobesaints. They mustwalkcourageously to become saints.” At the same time this leads the missionaryhimself to ings, first of all, and then like Christians, and finally we must help them people to whomheissent: “We must lead men to act like human be- has purchasedwithhispreciousblood.” his mercy for the salvation of soulswhich his divine Son Jesus Christ no one’s jobto measure his mercy, muchlesstokeepGodfromgranting is it merciful; infinitely is God God’smercy…. of ocean the in sink to for mysinsandthegraceofsoulbeingreceivedinholyparadise.” implore God’s mercy … in whom I place all my trust, to obtain pardon reserved formealone.” ministered to right and left around me,while his mercy seemed to be especially thathisjusticehadad- when Icompareditwiththeblows with whichthisgoodFatherwaitedformeseemedhardlyconceivable, with aprofoundgratitude: to whichhe responds“Thepatience God, felt themightyhandofFather: becomes aware of the action of grace, testifying that he had repeatedly The ultimate aim ofthe Oblate’s missionistoleadholinessthe His ministryofmercyisbornthisexperience of mercy:“Iprefer In his Testament, writtenin1854,hewritesamore sobertone:“I He felthimselftheobjectofanextraordinarymerciful love from your shoulders,warmedhimagainst your heart, washed hiswounds. always faithful to you;mytenderFather, whocarried this rebelon all my acts of ingratitude to help me as powerfully as if I had been in analtogether special way tome; my generousfriend,youforgot all men’s, butyouare my special benefactor and applied your merits you are….NotonlyaremyCreator and Redeemer, asyouare I willknowbetter howdetestable I amand howgoodandmerciful With the same clarity with which he describes his past of sin, he mind onlyyourmercies. stir upinme.Butyou,OmySaviour, doyouforget it,andkeepin salutary counterweight to all the movements that my self-love would 89 A postolic H oliness 90 - stupendous circle. It startsfromChristandgoesouttoabrother. There himself to us.” (C31) Activity becomes a source of contemplation in a Lord, whothroughusgives himself to othersand through othersgives tasks, yeteachactinlifeis anoccasionforpersonalencounterwiththe in andthroughJesusChrist.Ourministry involves us inavariety of prayer.” The Constitutions say that, “We achieve unity in our life only meeting people andapostolic action become the sourceandfoodforour from the people and activity, we are driven towards them, and in return, us hearinnewwaystheGospelweproclaim.”(R8a) the poorandmarginalized asweworkwiththem,fortheycan make receive”. The Rulesaysthesame:“We willletour livesbeenrichedby makes love grow. Herearethe words ofJesus:“Give and youshall God, whoseesustaking care of others,will take care of us.Love given union with God whomwelovedandservedinourbrotherssisters. in the evening, when we stop, we will be able to experience a special and incontinuity withthemissionofChrist,animated by hisSpirit, Mt 25:31-46). (cf. Incarnation the of logic himself. the identifies is Christ That whom of Christ, so togo Christ we need to pass through the brother with the Lord.JustastogoFatheryoumustthroughhumanity of thebrotherstowhomheissent. To gotothepoormeans self-giving that the mission requires,inlove and inthe concrete service of themission.”(C2) likewise true thatouroblation “isconstantly renewed bythechallenges Oblate “issustainedbytheunreservedgiftwemakeofourselves”,itis Apostolate, Soul of All Prayer? Ifit is true that the apostolic zeal of the to theholinessofmissionary. Why notwriteabookentitled late. of the Jean-Baptiste GustaveChautard,TheSoul[i.e.prayer] Aposto- by everyspiritual author. Itisenoughtorecall the famousbookofDon virtue.” they themselves now feel called, handed on such splendid examples of ers fortheGospelwho,whilecarryingoutsameministrytowhich Lessdeveloped is the idea that the mission itself can contribute The 1980Chapterremindedusthat“farfrombeing turnedaway If weareall day withourbrothers,intheir service, moved by love The holiness ofthe apostolic man develops through theconstant The need for holiness for the mission has always been stated clearly 91 The

Oblatio l 177 l Historia Oblatio l 178 l Historia wishes todrawallhearts himself and sendsusoutashiscoworkers.” petual profession isaconstant reminder of the love of the Saviour who per at received is which cross Oblate “The love. crucified of mystery of Christ, if he wants to continue His work,the Oblate must relive His heart of hismission(Cf.C4).Ifhe wants tobeagenuine cooperator called to followthesamepath.Even fortheOblatecrossisat Kingdom and gather all people into the family of God’s children, are fully theSavior. He hasaccomplished theworkofredemption, there Heistrulyand making them one people (Cf. Gal3:28; Col 3:11). There, on the cross, of diversenationality and personality, socialstatusanddifferent sex, duces muchfruit(Jn12:24). Thus areunited those farandnear, those one.... This isthelogicofgrainwheatwhich,becauseitdies,pro- meant to be“lifted up” fromtheearth (Cf. Jn12:32-33),making all and tobringeverything together (Cf. Eph1:10). To drawalltohimself die to bring together the children of Godthat were scattered (Jn11:52) lowed by Christ to fulfill such a mission was that of the cross. He had to children of God,toremake the family of God’s children. The path fol- as theSavior, sentbyhisFathertosavesinners,gatherthescattered of hisloveforeveryone. of self to the Church, tothe poor, tothe mission, andisanexpression only his will. The total gift of self to God becomes likewise a total gift loved above all things, and puts himself in God’s hands,ready to do the call of JesustofollowHim,theOblategiveshimselftotally to God, sion that, under themysterious grace of theSpirit and inresponseto ties astotransformthemintosourcesofunionwithGod….”(No.6) ing ofit.Beingconsciousthis,religiouswillsosanctifytheiractivi God. Itisnecessary tocultivate every dayanawarenessandadeepen- and charitable activity contains its own riches which nourish union with tive DimensionofReligiousLifesays:“Theverynatureapostolic source ofcommunion with God,astheInstructiononContempla- riched bytheexperienceoflovetowardsabrother. we meet again with Christ and from there we return back to Christ, en- Those whowithHimandlikewouldworkto buildGod’s St. Eugene repeatedly stated that the Oblate has the same mission God’s will for the Oblate is themissionandit is throughthemis- So, goingtothepoorbecomes, bythegraceofHolySpirit,a - - lack of self-confidence, fatigue.... Confronted with the new challenges new the inefficiency, with Confronted fatigue.... of self-confidence, of lack feeling a from – real or apparent – failure of sense a connotations typical of the apostle. Their trials can be occasioned by Paul: 1Cor4:9-13;24:8-9;6:4-10;11:23-28. from lovedonesandthe good wehave done.... We have the example of at the risk ofmalaria; open tochanges of place and ministry, detached know thelanguage well; obliged to accept different foods and customs; confessional; forced togiveupspeaking brilliantly because wedonot effort, without reserve: hours and hours with young people or in the entrusts tous;ofgivingourtalents,time, the serviceofthosethatGod the fruit ofgivingourselvestoothers, ofplacing ourselves totally at evangelization, of field the in experienced is It monks. of typical ils, thanks tothemission. We donotbecomesaintsdespitethecommitments of themission,but mission isnotadistraction from spirituality, butisitselfourspirituality. people; notsilence,butthewordandproclamation of theGospel. The like themonk,buttogooutworld;notsolitude,beingamong enced everyotherspirituality. We arenotaskedtoremain inourcell influ- constantly has that one different,monastic the from example, for new world,thepeopletowhomHehasgivenlife. the last moment. In this fulfillment there is already the resurrection, the been anoblation ofhimselftotheFatherandhisplanlove,up has life whole His how of proof is cross the on Jesus of finished” is “It did not desire.... Behold, I have come to do your will” (Heb10:8-9). The fering of self, to be able to say to the Father: “Sacrifice and offering you point of becoming another him, andlike Him to “live” in aconstant of- himself and gives all. This is oblation one mustbegroundedinHismystery, become another Christwhogives salvation oftheworld. (C 63) Thus oneistrulyco-redeemer with Christandcanworkforthe Even theOblates’ “NightsoftheSenses” andthespiritwillhave Our asceticism isnotgroundedmainly inpenances,fasts,andvig- The Oblate’s spirituality is an apostolic spirituality. It is therefore To enter into the dynamics of the Savior who drawsall to himself, T he A postle , to be united with the Lord to the ’ s W ay

Oblatio l 179 l Historia Oblatio l 180 l Historia mission: togothebrothers towhomwearesentandlovethemthat in fulfillment its finds Oblation 1:24). “(Col body,Church the is which his of behalf Christ’s on in afflictions lacking is “what one’sflesh own live Paul’s mysticalexperiences:Rm8:35-39;2Cor12:1-4;Gal2:20. powers me”(Phil4:13). (Col 1:29). “I have the strength for everything through him who em- I struggle wearily on, helped only by hispowerdriving me irresistibly” tion: “When Iamweak,thenstrong” (2Cor12:10).“Itisforthis 4:7). At thesametime we experience also the power ofthe Resurrec- that thisextraordinarypowercomesfromGodandnot fromus”(2Cor the treasure ofChrist’s ministry“inearthen vessels, tomakeitclear the Scriptures that we thoughtwealready knew. We realize we carry God, whotakesawaythesinofworldbytakingituponhimself. thing butaccept the negative within andarounduswiththeLambof its climax attheverymoment ofhelplessness,whenwecannotdoany- himself without God. The effectiveness of missionary ministry reaches world he made himself sin. To give us Godand make us god,he made heart. our in atheism with ourselves find world, atheistic an save to wanted wanted to make known the true God, no longer know Him. We, who with momentum to bringthefaith and nowwehavenofaith. We who sight ofhishorizon,untilitdisappears. missionaries, wehadsetout As He seemstolose test offaith.HenolongerfeelstheclosenessGod. apostle himself. like they did in the past.... The apostolic work is purified and with it the At a certain age they find they have less energy and feel unable to work entrusted to them until now seems to clash with the new will of God.... results. They mayfeeltempted torebelbecausethewelfareofsouls may movethemfromaplace wheretheyworkedwithloveand people coming now than in the past. A sudden change of assignment built upwithmuchpassion,fewer They mightseethecollapseofworks of evangelization they may feel inadequate, incapable, not prepared. It isourwaytocooperate in themissionofChrist,completing in Even in the midst of thousands of difficulties and problems we can It is then that we understand and live in a new way some words of That isthepathfollowedbyJesus. To takeawaythesinof As Jesus,soalsotheOblatemayhavetofacesupremetest, « Esprit de Vie », November20,1975,p.687. many other smaller ones. Provence and Lorraine were the most prolific regions. Cf. E. Cf. regions. prolific most the were Lorraine and Provence ones. smaller other many sides thegreatSocietieslikeMissionariesofFranceandthoseLaval,therewere etianum” 16(1976),p.173-275. nomia enaturadellacomunitàoblatanelperiododifondazione(1815-1818),“Clar essential component for the growth and continuation of Oblate community. Cf. 1816, OblateWritings , I,6,p.8-11, and21-22. Madame deMazenod,June29,1808, for hisgloryandthesalvationof soulshehasredeemed by hispreciousblood”(To in aword,that I make myself available to carryoutanyordershemaywishgiveme to hisserviceandtryreawaken thefaiththatisbecomingextinct amongst thepoor; of becomingapriest.“What the Lord wantsofmeisthat…Idevotemyselfespecially Oblats deMarieImmaculée de Mazenod, évêque de Marseille, fondateur de la Congrégation des Missionnaires P S Christ whichistheChurch. they mayhavelife,thuscontributing to thebuildingupofbody 1809, OblateWritings, I,14,p.147-150. missions. The Missionaries ofProvence preached 40 between 1818 and1823.Cf.P. Procure des Prêtresde la Miséricorde, I, 1948,pp.48-49. They preached close to 1,500 evrin oupard 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 ,

Cf. LettertoL’Abbé deForbin-Janson,October28,1814,Oblate Writings, I,6,p. 3-4. Les missionsreligieuses enFrancesouslaRestauration To Fr. Hilaire Aubert, 1815, OblateWritings, I,6,p.5. To L’Abbé deForbin-Janson,October9,1816,OblateWritings , I,6,p.23-24. To Fr. Tempier, December13,1815, To Fr. Tempier, December13,1815, To Fr. Tempier, October9,1815,OblateWritings, I,6,p.7. Mémoire justificatif, T. Jansénisme, 1806,DocumentsdeMazenod,OMIGeneral Archives, Rome. Constitutiones etRegulae Cf. LettertoFr. Tempier, October9,1815,OblateWritings, I,6,p.7. November 3,1831,OblateWritings, I,8,p.40. Cf. Conference forthedayofordination(tosub-diaconate),December23, It ispreciselyfromSt.Julienthathemakesknowntohismother hisintention , The periodoftheRestoration was especially noted forparishmissions.Be- From my first study on St. Eugene de Mazenod I have always stressed this stressed always have I Mazenod de Eugene St. on study first my From Cf. Letter to L’Abbé deForbin-Janson,October23,1815andJuly-August Le Père deMazenodetlespremiers missionnaires deProvence , I, Tours, Mame,1883,p.164. R ambert , Marseille,1853,p.145-146. Oblate Writings, I,14,p.55). , Vie deMonseigneurCharles-Joseph-Eugène Oblate Writings, I,6,p.14. Oblate Writings, I,6,p.13. [email protected] Fabio Ciardi, (1815-1830),Paris, Rome, Italy (1816-1823), Fisio- omi -

Oblatio l 181 l Historia Oblatio l 182 l Historia The RuleofSaintEugenedeMazenod,M. study ofthe Sacred Scriptures for hisOblates (La Règle de saint Eugène de Mazenod/ cises”, ture reading (“Daily Schedule”, that he proposes tofollow as BishopofMarseille he sets aside an hour a day for Scrip- in 1817,1818,and1824(OblateWritings, I,15,p.142,154,174).Inthedailyschedule half anhour”(OblateWritings, I,15,p.9).Hewillrenewthatresolution inhisretreats already beendoingforyears,withthisresolution:“IwillreadtheSacredScripture October 1812hereferstothepractice of dailyScripturereading,whichhemusthave This letterarealfamiliarity shows withtheSacredScriptures.Laterduringaretreat in will certainly not bewithouteffect” (November1805,OblateWritings, I,14,p.25). wholesome food which when received with that spirit of faith of which you are capable by nomeans Eugene, it is JesusChrist,it is Peter, Paul, John, etc., who sendyouthis life, that admirable code whereall needs areforeseen,andremedies laid by. Soitis consolation that I have been careful to draw from the pure wellspring, in the book of of Biblepassageswiththiscomment: “I havegatheredtogetherbelowsomewords series a him offers – old years 24 now – Eugene faith, his to witnessing difficulty ing of the Word.” (To MadamedeMazenod,July3,1810,OblateWritings, I,14,p.163.) the leastideaofdignitythatistheirs,forwantmeetingsomeone tobreakthebread enjoying theideaoffruittheseinstructionsmightproduce.Poor Christianswithout giving alittleinstructiontothesepoorpeoplewhoaresoabandoned. Iwasalreadyquite appeals to whichothersare oblivious. Ilookat people and am struck bytheir suffer the worldandChurch,aview whichletsusseethingsthatothersmissandtohear view, of filled faith and love view, a a all, of first is charism Oblate “The Eugene: St. manuscrit français,Paul-Émile eral House,Rome,fasc.1,1951,p.16. R of theNew Testament willbefinishedonSeptember7.” sions danslesÉtatsdel’Église sions danslesÉtatsdel’Église Beginning the New Testament with the 1 bookmark inthebookonwhichonecanread,“TheNew Testament has 25chapters. book isinthe museum at the Oblate General House inRome.) There isstill a small nod “alwayshadthisNew Testament withhimandusediteverydayofhislife”.(This Faculty ofCanonLaw, SaintPaulUniversity, 1997,Part Two, Chapter Two, §2,art.2). ambert 27 26 25 24 23 22 21 20 19 18 17 Oblate Writings, I,15,p.246).Basedonhisownexperience he prescribesdaily An unknownhandhaswritten on the inside ofthe cover that Eugene de Maze- To hisfather, Charles Antoine deMazenod,inPalermo, from Aix, 1May1816, In a letter to encourage his friend Emmanuel Gaultier de Claubry who was hav- In alettertoencouragehisfriendEmmanuelGaultierdeClaubrywhowas Lettre-Circulaire… Au Clergé de son Diocèse, A l’occasion des dernières inva- Lettre-Circulaire… Au Clergé de son Diocèse, A l’occasion des dernières inva- To MadamedeMazenod,February4,1809, To hisfather, August 14,1805,OblateWritings, I,14,p.19. To hisfather, May24,1805,OblateWritings, I,14,p.17. Constitutions etRèglesdelaSociété desMissionnaires deProvence. Premier Fr. FernandJettéinterpreted the Oblatecharismin light ofthisattitude “I had intended to go and see grandmother in St. Julien, and I was thinking of “I hadintendedtogoandsee grandmother inSt.Julien,andIwasthinkingof , Vie deMonseigneurCharles-Joseph-EugèneMazenod , 14October1860,p.2-3. , 14October1860,p.2-3. D Oblate Writings, I, 15, p. 242; “Daily Spiritual Exer uva l , O.M.I.,éd., st chapter [and reading one] daily, the reading L esage and W.H. Écrits du Fondateur, O.M.I.Gen- Oblate Writings, I,14,p.96. W oestman , I,p.180. , edd.,Ottawa, - - siècle et sur sasituation actuelle of deLamennais: in the Church for which the Lord had always given me a filial affection.” (Mémoire justificatif, my seminary years I nurtured the idea of making myself as useful as possible to our mother for myenteringtheecclesiasticalstate,”hewritessomeyearslaterinhismemoirs.“During motion” –[beingdeeplymoved]arestilltodaythedrivingforce ofthemission. typical missionary aspect of the Oblate charism. Compassion and the resultant “com most abandoned.”(Constitutions and Rules,1982,C5). This isthecharacteristic of the ismatic view, fruitoftheaction of theHolySpirit,thatisborndrive“togoto call ofChristwhosendsthemto“thepoorwiththeirmanyfaces”. Itisfromthischar Texts, 1975-1985 , GeneralHouse,Rome,p.57-58.) Christ.” (TheMissionaryOblateofMaryImmaculate. in Jesus Addresses andWritten their suffering andtoshowthem who Christisandthemeaning of their own dignity himself totally in orderthereby to dareall, to undertake anything so astofreemen from give to will efficacious an him in triggers It indifferent. him leave cannot – world the in theworkofgatheringandsaving.Suchavisionfaith–hisviewChurch in JesusChrist.Itisthus,too,that he seespriestswhoare the ministers of JesusChrist Oblate seespeopleandtheChurch,whichhascommissiontogatherall because there is noonethere to showthem the way! It is insuchaperspective that the the poor especially, who donot know JesusChrist, who cannot believe in his love, among are there people many How Christ. Jesus of ignorance serious: more infinitely it weremyown. And beyonditandthroughIperceive another kind ofsuffering ings, their poverty….Iperceive such suffering profoundlyandsuffer fromitasthough mana conversion d’EugènedeMazenod,«Vie OblateLife»58(1999),p.403-427; G. Saint de1807,mytheouréalité?,“Vie OblateLife”56(1997),p.13-45;L.Paquet,La pitular Vicars General of Aix brought backoutoftheirdegradation.” (Requestof Authorization addressed totheCa- “missions aretheonlymeansby whichthesepeoplewhohavegoneastraycanbe help” offered bythediocesan administration. At thesametime they areconvinced that “ordinary the “useless” even and “insufficient” find they result a people.” As these of completely lost thefaith”andhad“experienced the hardnessofheart andindifference the deplorable situation of the small towns andvillages of Provence that have almost proval for this initiative shows that he and his companions “were deeply moved by Constitution andRules R ambert , 36 35 34 33 32 31 30 29 28 37 Le vendredi saintd’EugènedeMazenod,“Vie OblateLife”58(1999),p.539-557. “The abandoned state in which I saw the Church was one of the determining factors “The abandoned state in which I saw the Church was one of the determiningfactors Good Fridayof1807remainsasymbolthatencounter. Cf.J. Through this experience of compassionthe Oblates today continue to hear the October 28,1814,OblateWritings , I,6,p.3. La RègledisaintEugènedeMazenod Constitutions andRules La RègledisaintEugènedeMazenod December 23,1809, Jetté compareddeMazenod’s Preface The RequestaddressedtotheCapitular Vicars Generalof Aix requesting ap- , Vie deMonseigneurCharles-Joseph-EugèneMazenod,I,p.161.) Réflexions sur l’état de l’Église en France pendent le dix-huitième le pendent France en l’Église de l’état sur Réflexions , GeneralHouse,Rome,1992,p.18-24. Oblate Writings, I,14,p.147-150. in , 1982,C4. Writings oftheFounder,Paul-Emile : Cf. The Apostolic Man, The Apostolic , p.14-15. , p.14. tothe CC&RR withanother 1809 work Commentary on the 1982 P ie D l uval or z , , O.M.I., Vendredi M am - - -

Oblatio l 183 l Historia Oblatio l 184 l Historia Spirit, Rome, AERO, 2004, p. 129-204. General House, Vol. I,p.100. dateur de la Congrégation des Missionnaires Oblats de Marie Immaculée..., (Oblate Writings, I,15,p.172). (...) hadmaybeinducedmetofollowthesamepath,carryoutministry.” the lifeoflatter reminding myself that, eight or nineyearsago,thissamereading object of allthesevaluable readings. Iretraced with consolation the mainmomentsof notes in his diary: “Blessed Liguori and Blessed Leonard of Port Maurice were the main (1966), p.57-61; Y. Église etsacerdoce danslaformationd’EugènedeMazenod , “Vie Oblate Life” 55 Moral Theology, “Vie OblateLife”63(2004),p.296-300. e dellaChiesa,Frascati1978(Quadernidi Vermicino, 5), p.172-173;É. Cristo di appassionato un Mazenod: de Eugenio abbandonata. Chiesa la e Crocifisso 100; E. Eugene de Mazenodandinthe Oblate Charism, “Vie Oblate Life” 41 (1982),p.87- (1978), p.3-17;F. ed., OMIGeneralHouse,Rome,fasc.4,1952,p.269) Oblates ofMaryImmaculate P missions forthepeopleandretreatsclergy.” (Mémoire justificatif, neighbors. days.” (To MadamedeMazenod, April 6,1809,OblateWritings, I,14,p.118). some monthspreachingmissionsinthecountryside, which willbemysummerholi- a bishop,inmywholelifetime I willnotbebudginganywhere,except to goandspend quite resolved never, directly or indirectly, to make the least move towards becoming ministry he says: “It is in Aix and within the diocese I shall be working, and as I am inkling ofthisministryduringhisseminarydays. Writing tohismotheraboutfuture de MonseigneurCharles-Joseph-EugèneMazenod,I,p.162-163) There isan early to take place during the missions (Cf. Guigues onNovember5,1837inwhichhespeaksofthemainexercisesthatwere de MarieImmaculée” 4(1865),p.276-286.Ofmuchinterestalsoistheletter to Fr. de lamissionMarignane,“MissionsCongrégation des MissionnairesOblats missions: first the about wrote Mazenod de report the crucialimportanceis Of F. F. confrères (1916-1823),“Vie OblateLife” 6 (2001),p.229-262,61(2002),95-129; 560, 644-655; de laCongrégation desMissionnairesOblatsdeMarieImmaculée” 82 (1955),p.549- ielorz S antucci 46 45 44 43 42 41 40 39 38 , L Cf. G. On therelation of Eugene de MazenodwithJansenism,Cf. A. Cf. A. Rey,Cf. A. Letter tohisfather, July15and16, 1803. B. Jansénisme, 1806,Documents deMazenod,Oblate General Archives, Rome. This is described first of all in the Rules of 1818 and later in those of 1826. of those in later and 1818 of Rules the in all of first described is This “Your plan is without a doubt good, but first of all you should think of your of think should you all of first but good, doubt a without is “Yourplan During hisretreat in 1824hereadagain the worksofthese two authorsand Premières missionsdesMissionnaires deProvence (1816-1823), “Missions amirande Maxime autem ad domesticos fidei. There is aneedespecially in Franceof domesticos ad autem Maxime M , Eugene deMazenodCo-operatorofChristtheSaviour, Communicateshis atteucci M. O rlandi N C , ogaret Histoire deMonseigneurCharles-Joseph-EugèneMazenodfon- iardi B À propos despremières missionsd’Eugène de Mazenodetses , IlGiansenismoStudium,Roma1954,p.179. eaudoin , St. EugenedeMazenod,aSupporter ofSt. Alphonsus Liguori’s , The Apostolate oftheParishMissionsinWork ofBlessed , La missiond’aprèsMgr. deMazenod,“Vie Oblate Life” , I,Rome, AERO, 2004. , Jansenism, inHistoricalDictionaryoftheMissionnary Oblate Writings, I, 9, p. 71-74). See also, J. D’A R ddio ambert L amirande Journal , Cristo Rome, , Vie

37 , ber14, 1810,OblateWritings, I,14,p.168-169. ter tohismother, December14,1810,OblateWritings, I,14,p.168.Cf.F. Gregoriana 193). The oldest studies arethoseofL. (Analecta 1973 Gregoriana, Università Pontificia Roma, ses précurseurs(1785-1832), Immaculée”, 14(1876),p.203-212;É. et EugènedeMazenod,“MissionslaCongrégationdesMissionnairesOblatsMarie 19 (1979)259-289;Eugenio de Mazenod.Lamiavita con GesùEucaristia,acura di F. p. 39-50;L’Eucarestia nella vitaenelpensiero diEugenio deMazenod,“Claretianum” L’Eucharistie dans l’action pastorale duBx de Mazenod,“Vie Oblate Life” 38 (1979), C most obstinateofthem,Ioftenengageinconversationwithhimaboutthesematters.” one ofthemostenlightened of Jansenistsandonewhoisatthesametime one ofthe He alsowrote:“Imustaddthatattached asIambybondsofbloodandfriendshipwith P G Rome. : du XV where MazenodandhisOblateswereitspromoters.(Histoire descatholiquesenFrance This newtheologyemerged gradually. FromtheSouthofItalyitspreadintoFrance, reduced theconsequencesoftheirnarrow-mindedpracticerefusingtogiveabsolution. reception ofthesacraments.”Infactitclashedwithmoralrigorismconfessorsand this newtheologywastobringdownthe“barriersbetweenChristiansandfrequent in France.Itwas one of the most importantevents for pastoral practice. The purpose of sus deLiguoriwasperhapsoneoftheelementsthatmostchangedreligiousfeeling Alphonse, “ÉtudesOblates”16(1957),p.287-288. There isaverygoodsynthesisbyJ. of St. Alphonsus Liguori’s MoralTheology , “Vie OblateLife”63(2004),p.291-308;J. Mary Immaculate,II,Rome, AERO, 2009,p.19. frequency of holy communion, and he is not wrong, for it is the opinion of all the saints frequency ofholycommunion,and heisnotwrong,forittheopinionofallsaints his worksafterexercisingtheministry for28years,seemstolinketernalsalvationthis more important for you than your eternal salvation’. This holy Bishop, who only wrote business no is there for business; worldly any of account on it omit to never resolve firm is foundintheprogrammeheoutlines forpeopleobligedtoliveintheworld.)with greater temptations.Somakeitaruletoreceiveholycommunionevery eightdays,(This just whenRome’s beatified hourofdesolationarrived:‘themoreyouneedhelpbecausehave be to going was way the by who VenerableLiguori, the says help’, need you sionary OblatesofMaryImmaculate For de Mazenod’s contribution, Cf. G. ie iardi uerber l or 55 54 53 50 49 48 47 52 51 z , EditriceMissionariOMI,Roma2005,96p. e , siècleà nos jours,editedbyFrançois To Charles Antoine deMazenod,May1,1816, Comédie du cimétière, 1806,DocumentsdeMazenod,OMIGeneral Archives, December 3,1810, In themargin hereferstoS.Camus. The complete text is worth reading: “‘The more you are in the world, the more Claude Langloiswrites:“TheintroductionofthemoraltheologySt. Alphon- Cf. J. Letter tohissister, December 4, 1808,OblateWritings, I,14,p.76,andlet Oblate Writings, I,14,p.27-28.Seealsotheletter tohismother of Decem , Historical Dictionary of the Missionnary Oblates of Alphonse deLiguori,inHistoricalDictionaryoftheMissionnaryOblates Le ralliement du clergé français à la morale liguorienne. L’abbé Gousset et L eflon , Eugene de Mazenod, Bishop of Marseille, Founder oftheMis- Oblate Writings, I,14,p.166-168. (1782-1861),I,Paris,Plon,1957,p.350,354. L O amiran r l an d L d i ebrun , e , St. Eugene de Mazenod, a Supporter St. Eugene de Mazenod, a Supporter D M e gr l , Paris, Hachette, [1985], p. 340). , Paris,Hachette,[1985],p.340). de Mazenod et la morale de saint de Mazenodetlamoralesaint peu Oblate Writings, I,13,p.6. c h , Saint Alphonse deLiguori C iardi - - ,

Oblatio l 185 l Historia Oblatio l 186 l Historia 158-171; È. de sonsacerdoce. Essaipsychologiqued’aprèssesécrits,“EtudesOblates”,1(1942),p. Crocifisso e la Chiesa abbandonata, o.c.; M- phie françaisedeS. Alphonse deLiguori d’amour pourJésus-Christ,“Vie OblateLife”36(1977),p.93-102; A. us outashisco-workers.”(C63) reminder of theloveSaviourwhowishestodrawall hearts to himselfandsend Napoli, EditriceMissionariOMI,[2009]. nel carismadiSant’EugeniodeMazenodedeiMissionariOblatiMariaImmacolata, di misericordia. Ilministero dellamisericordia elarigenerazionedellapersonaumana 580-596. There isavaluable overview ofthetopicinstudybyS. kind ofofficialprayerfortheOblates. L.-N. writings of Alfred Yenveux, Jean-Baptiste Lemius, Félix Anizan, Victor Lelièvre…. Cf. Montmartre, thespreadofdevotiontoSacredHeartaroundthis shrine,theworkand The testimonies are numerous. It is enough to mention the construction of the Basilica of on thematter.” (July12,1809,OblateWritings, I,14,p.130) tions asweseein Acts andinSt.Paul’s letters,andalsofromwhattheholyfatherstellus it better, eventhoughtheyhadtheirlittlequarrels,jealousies,inawordimperfec- Christians received communion everyday, which did notstopthem having, or toexpress Saviour whichwashandeddowntothembythe Apostles. You areawarethattheearly their imperfections just like ourselves) is evident proof that that was the intention of Our who have written best on this question, and the custom of the early Christians (who had Co-operator ofChristtheSaviour, Communicates hisSpirit,Rome, AERO, 2004. 61; R. 195. di MgrDeMazenod,“ÉtudesOblates”18(1959),p.363-381;M. Congrégation desMissionnairesOblatsdeMarieImmaculée”35(1897),p.363-364. Oblates” Fondateur, “Vie OblateLife”55(1966),p.379-430;F. following: H. There is an abundant bibliography on this aspect of St. Eugene’s spirituality. I note the with zeal,St.Eugenewrites :“Hence,anever-increasing crowdoffaithfulruntothe munity, inpraiseoftheministry of confessionstowhichthepriestsdevoted themselves 67 66 65 64 63 60 59 58 57 56 62 61 B M outin To scholastic Alexandre-Marie Pons, January28,1839,OblateWritings, I,7,p. This tradition has remained steadfast throughout the history of the Congregation. This traditionhasremainedsteadfastthroughoutthehistoryofCongregation. Cf. J. To Charles Antoine deMazenod,1May1816, To Mgr Allard, June11, 1855,OblateWritings , I,4,199. December 13,1840, It is significant that St. Eugene prescribed the hymn the prescribed Eugene St. that significant is It Cf. J. Cf. Cf. É. The presentRules(1982)stressthecentrality of thecross.“Itisaconstant G.

otte 21 (l962)41-56.Inthe Act of Visitation of the Notre-Dame du Lauscom- S Constitutions etRèglesdelaSociétédesMissionnaires deProvence , p.15. L , LaspiritualitédeMgrMazenodMontréal,Rayonnement,1970,p.57- , imonin amiran G P Sacred Heart,inDictionaryofOblateValues , p.811-821. G ielorz L ratton ervais amirande , d Chronique delaMaisonduLaus(1818-1841),“Missions , e , , Le rôleduFondateurdanslapublicationdepremière biogra- , Mercy, inDictionary ofOblate Values, Rome, AOSR, 1996,p. La dévotionsalvatorienneduFondateur. Aux premières années Le sangduSauveur. Unthèmecentraldeladoctrinespirituelle , L’apostolat des pèlerinages et Mgr deMazenod,“Études Oblate Writings, I,9,158. , “ÉtudesOblats”18(1959),p.163-180. H u gl es , Jésus Christ dans la spiritualité du Jésus Christ dans la spiritualité du Oblate Writings, I,13,p.6. S antu Sub tuumpraesidium as a cc i , B Eugene de Mazenod Eugene deMazenod obi F c D’ ranco hon A dd , Passionné Passionné , io Ministri , Cristo Cristo Sunday ofLent, “Études Oblates” 18 (1959),p.105-126; P. p. 114. Notes forthepreliminary instruction du charismedesMissionnaires OblatsdeMarieImmaculée(1782-1861) not haveforgotten whatIhavedoneattheexecution of Germaine. Quiterecentlythe thought you weremore loyal to my teachings which are those of the Church. You could sionnaires OblatsdeMarieImmaculée”4(1865)p.278-279. late Writings, I,15,p.222).Seealso,H. amid thisverywonderfuldevotion.”(Lettertohismother,bursts March10,1835,Ob- demic in Marseille caused: “An explosionofdevotion to the Holy Virgin…. My heart trust intheMotherofMercy. Oneexample isthedescriptionofwhatcholeraepi- people.” (Selected Texts, Rome,1985,No.103) We havenumeroustestimonials of his her powerful protection. Hence too, there is arenewed fervour among so many pious onciling sinners, forwhomthisMother of mercy asks forpardonandpeace through of Heaven’s Queen,zealousministers ofherdivine Son, specially entrusted withrec- feet ofourgoodMother, assuredthattheywillmeetonthestepsofearthlythrone which remainedindeliblyfixedinhismind.Cf. Diary, undertheentryforJuly14,1837,St.Eugenenotesdetails ofthisepisode éditions denosConstitutionsetRègles 1830), I,p.161. tion by myexampletheprinciplesIhaveupheld, God beblessed!”(To Tempier, July18,1837,OblateWritings, I,9,45-46.) to diehewouldsayMassintheprisonandonceagaingivehimHoly Communion.May ised methathewouldfollowmyexample,andontheday condemnedpersonis to give, one before Communion and the other after the Confirmation. Father Lagier prom- together with the condemned person and the other attendants, at the two sermons I saw fit I celebratedinthesmallprisonchapelpresenceofprisoners, allofwhomwept 78 77 75 74 83 82 81 80 79 76 73 72 71 70 69 68 85 84 Homily instructionsinProvencal, given at thechurch oftheMadeleine in1813. “I did not only administer Confirmation to the poor condemned man, but to sanc- To Charles Antoine deMazenod,May, 1,1816,OblateWritings, I,13,p.5. To Fr. Courtès,March12,1825,OblateWritings, I,6,p.166. To thepastorofBrignoles, August 23,1821,OblateWritings, I,13,p.54. To M.Figon,October5,1822,OblateWritings, I,13,p.58. Histoire deMonseigneurCharles-Joseph-EugèneMazenod , I,p.158.Inhis “You Cf. Diary, July14and16,1837,OblateWritings, I,18,p.211-212; 215. Constitutions etRèglesdelaSociétédesMissionnaires deProvence July 1816,OblateWritings, I,6,p.20. December 18,1836, Constitutions etRèglesdelaSociétédesMissionnaires deProvence January 17,1849,OblateWritings, I,4,p.166. Journal delamissionMarignane,“MissionsCongrégationdesMis- Cf. Cf. É Colloquial instruction on confession, preached in Provencal, on the fourth S

have madeaverygreatmistake in refusingJouveHolyCommunion….I evrin L March 28,1813,OblateWritings, I,15,p.47. amirande , Les missions religieusesLes missions la Restauration(1815- enFrancesous , L’annonce delaParole deDieuselonMgrMazenod, Oblate Writings, I,8,p.265. , March3, Ash Wednesday, OblateWritings, I,15, , “Vie OblateLife”36(1977),p.103-126. N solo S ion

I gave him Communion during the Mass I gavehimCommunionduringtheMass , Oblate Writings, I,18,p.211-212. , L’évangélisation dans les différentes Aux origines deladimensionmariale , Rome2012. , p.36-37. , p.35-36.

Oblatio l 187 l Historia Oblatio l 188 l Historia seille (1837-1861) the moreasonewhohaslovedhimtoolate.”(OblateWritings, I,15,p.81) in everything and for everything only for God, to love him above all else, to love him all actions, thoughts,etc.,bedirectedtothatend. What moregloriousoccupationthantoact mercy. Letmeatleastmakeupforlost timebyredoublingmyloveforhim.Mayall this goodFather, notwithstandingmyunworthiness,lavishedonmeallthe richness of his p. 107).Duringhis1814retreathewrites:“Blessed,athousandtimesblessed,thathe, et miserator Dominus,patiens et multummisericors est magna super me[Ps85:12-13];becausehehasusedthetreasuresofhisgraceforme.Misericors tua misericordia quia aeternum in tuam animam glorificabo et meo, corde toto in meus, Deus Domine tibi, 1809. “IwillproclaimthemercyofGod:Confitebor earlier inthespiritualconferencehegavetohiscompanionsatseminary, March19, priesthood, 11, 1837,OblateWritings, I,9,p.64-65). purpose ofamendment. Iamspeakingtoyouveryseriously”(To Fr. Courtès,October Don’t forget to confess repentantly the fault of which I accuse you and express the firm him…. dispense could power no which from obligation his fulfil him have to was duty if youhadbeeninterdicted afterwards, because you wereincharge ofhissoul,your have becomearealweaklingandImusttell you thathavegreatlysinned….Even Quotidienne Oblate Writings, I,6,p.13)Cf.F. ourselves mustbetrulysaints. That sumsupallthatcanbesaid.”(December 13, 1815, means to be “saints”, as he wrote to Tempier even before starting a community. “We seph-Eugène deMazenod ness, inDictionaryofOblateValues, Rome, AERO, 1996, p.378-401. santità di Eugenio de Mazenod,“Rivista di vita spirituale” 49 (1995),p.737-767;Holi- compassion, welcomingandpromoting Alphonsian Moral Theology, mov- of thefounder:Reading“signs ofthetimes”,thatmovesonehaveto looks atthemethodologyof Oblate missionaccordingtotheexperience evangelical proclamationofthe apostlesandtheirdisciples. The article community, oneabletobringtogetherthelifeofholiness,unityand mission istiedinseparablytothatoftheapostolicman,and anapostolic well developedthesubjectofmission.ForSt.Eugene ideaofthe born inFrancethesameperiod? The originalitywasabovealltohave Provence thatmadeitdifferent fromthefortyorsoothersimilarinstitutes S ummary 91 90 89 88 87 86 To Fr. Guigues,February20,1837,OblateWritings, I,9,p.14. Notes madeduringtheretreatin Amiens, December1811, inpreparationforthe Dictionary ofOblateValues, p.813. Quoted byB.Dullier, SaintEugenedeMazenod(1782-1861)BishopofMar Letter tothe Bishop ofDigne,in Preface, As mentioned earlier, forSt.Eugene, to be “truly apostolic men” Oblate Writings, I,14,p.213ff. Hehadexpressed himself in a similarway and so many other newspapers informed you what I did at Gap. Hence you : What wasthesecretofsmallSocietyMissionaries , OMIDocumentation,No.283. …, II,p.244. C iardi , «In nomedi Dio siamosanti». Il progetto di R ey , Histoire deMonseigneurCharles-Jo- [Ps 144:8]. (OblateWritings , I, 14, - L’originalité saint sembler l’homme apostolique, rantaine d’autres sionnaires deProvence les autres gie dela alejándole, al mismotiempo, del Jansenismo.Estolleva a losmisioneros y aacogerpromoverla Teología MoraldeS. Alfonso MaríadeLigorio, Fundador: Leerlos“signosde lostiempos”, lo que lleva a lacompasión la metodología de la misión Oblata de acuerdo con laexperiencia del mación evangélicadiscípulos.Elartículo de losapóstolesysusestudia apostólica, capaz de aunar lavidadesantidad,unidadyprocla- inseparablemente unida a la de hombre apostólico, y a la de comunidad desarrollado el sujeto de la misión. Para S. Eugenio la idea de misión está el mismoperíodo?Laoriginalidad fue,porencimadetodo,tenerbien cuarenta institutos, más o menos similares, que nacieron en Francia en los MisionerosdeProvenzaquelahadiferenciado de loscerca de otros otros alaSantidad–¿CuálfueelsecretodepequeñaSociedad R R the missionaryhimselftoholiness,an“apostolicholiness”. holiness thepeopletowhomheissent. At thesametimemissionleads experience ofmercy. The ultimateaimoftheOblate’s missionistolead by touching the heart. At the rootofthisattitude of mercifulness there is the heart” forsinners,tobecomeinstrumentsofGod’s mercy, teachingChrist ing awayfromJansenism. This bringthemissionariestoa“compassionate des apôtres «signes la Ceci développechezles d’enseigner le les pécheurs, orienté versla est envoyé.Enaccomplissant cette mission, lemissionnairelui-même est la missiondel’oblat miséricordieuse, il yal’expérience esumen ésumé théologie morale Eugène, :

des temps», la viedesainteté, : Missionnaires: Deshommes mission oblate à la sainteté Misioneros: Hombres llamadosala Santidad y a conducir a

et de leursdisciples. est surtout

afin de afin sainteté,une l’idée Christ instituts

Alphonsienne, toutens’éloignant de lamission est deconduireàlasainteté les personnesàqui être mû de devenir instruments

en touchantle – Quel était le et qui l’ontconduit à êtredifférente d’avoir bien

selon l’expérience

d’une communauté apostolique, capable d’as- similaires

missionnaires d’unité, jointe à laproclamation évangélique «sainteté compassion, accueillir L’article s’intéresse à est liée développé l’idée de de lamiséricorde. nées en France apostolique». cœur. appelés secret de la

un

de

du fondateur : À l’origine de À indissolublement «cœur la miséricorde de Dieu, et à la sainteté et petite Société à la même période compatissant»

Le butultime de

la mission.

du jansénisme. parmi une et promouvoir la méthodolo- savoir lire les cette attitude

à conduire à celle de

de Mis-

Pour pour qua- il ?

Oblatio l 189 l Historia a tener “un corazón compasivo” ante los pecadores, a ser instrumentos de la Misericordia de Dios, enseñando a Jesucristo, tocando los corazones. En la base de esta actitud de compasión se encuentra la experiencia de misericordia. El fin último de la misión Oblata es conducir a la santidad al pueblo al que se es enviado. Al mismo tiempo la misión lleva al mismo misionero a alcanzar la misma santidad, una “santidad apostólica”. A of themission and moremature withtime. Its fullformcanbefoundintheadoption Church hassent missionaries. The Founder’s responsebecame fuller changed accordingtothecurrentneedsofpeoplewhom the MissionariesofProvencehasevolved,altered,grownandbeen The original concept of pastoral care with whichSt.Eugene founded and make an apostle of Christ out of everyone they go out and meet. kerygma andspreadingthefaith. ishes whichincludesthetraditional form ofmissions,butinterms with theChurch. Therefore it isnotjustaboutthepastoral careofpar but also thosewhohavealreadyrejectedlosttheirfaithGod, andcutties difficulties experiencing people or crisis a through going people criteria. However, the most success– using thisinadequate and secu- mentioned above the of all fulfilling individuals outstanding encounter of missionary activity in the spirit of the charism of St.Eugene, we seems thatallthesecriteria are important. When analyzing thehistory legacy, or–averyimportant criteria – life and personalholiness?It portant in missionary work? Perhaps “excellence” is one’s intellectual received from involvement in organizations, as these are also very im- your teaching outcomes(i.e.number of baptisms),ormaybethemerits ask: howdowerecognize someone’s “excellence”? Does itdependon dividuals described as “outstanding missionaries”. It is important to The FounderinsistedthatOblatestrytofullyimitate the Apostles The traditional historiographyofthe missionoftenfocusedonin- only beChristianswhoneedspiritualguidance,theabandoned, nod stressedthattheaddresseesofOblatepreaching must not t thebeginning ofhisapostolicjourney, St.EugenedeMaze OBLATE CHARISMIN THE MISSIONADGENTES ad gentes–themissiontonon-christians. T he J arosław M issionary R óżański C ommunity , omi

- -

Oblatio l 191 l Historia Oblatio l 192 l Historia other generalsuperiorsofreligious ordersatthattime,didnotforceany- should acceptitwithgratitude. The Founderhimself,in contrasttomany sionary overseasmusthave aspecialvocationforthistypeofwork,and approach, and the search for the “golden mean”. In his opinion, a mis- ministry isnoteveryOblate’s vocation.Herewecanseehishands-on of hismissionariesinforeigncountries,andhebelieved thatadgentes simply resultindiscouragement. an option - either to be outstanding or to not be involved at all – it would they cannotaccomplish greatthingsin themissions.Ifmissionarieshad cause someone isnot as perfect as St.Francis Xavier does not mean that he has sent, even if they have some trouble in the beginning. Just be- missionary”. St.Eugenerespondedthatweshouldnot disregardthose prepared, someone like St. Francis Xavier or inother words a “super- Vicar of Jaffna1. There was a suggestion to send only those excellently first Oblate mission to Ceylon, and later a very distinguished Apostolic seen in his letter to Fr. StephenSemeria (1813-1868), the director of the countries (presentlyatotalofover60). ditional” Oblate mission), or more recently north Cameroon, and other Lanka, the United States of America, South Africa (the oldest and “tra individual surnames. Therefore itisOblatesworkinginCanada, Sri by than rather region particular a by faster much identified are Oblates a specific project (i.e. Missiology group in Rome) or in a given territory. sion ofthestyleministryandpracticalexperiencefirstOblates. road ofSt. Eugene, whichhe tried tobalance,andwhichwasan exten- charism. There is talkof extremes in the character, origin and spiritual this Oblate “center”, even from thevery beginning of the birth of the also less than other orders. The articles collected in this volume indicate in themiddle”–theyachievemorethansomemissionarysocieties,but similar religiouscongregations,itturnsoutthatOblatesare“somewhere the Congregation.Howeverwhenwecomparenumbersandmeritsof a community. work) –achieved byOblateshasnotbeenreached as individualsbut lar expression(becausehowcanyoutalkaboutsuccessinmissionary St. Eugene had exceptional understanding when it came to the work St. Eugenehadexceptionalunderstandingwhenitcame tothework Founder. the be of can thoughts It the in reflected also is idea This Therefore, it isimportant to lookatOblateswhoworkasagroupin Yes, onecanlistindividualnamesandregardthemastheprideof - the time) – while adding more specific matters based on the individual the on based matters specific more adding while – time) the the poor, andconvert theGentiles(inaccordance with the language at etc. Their foundershadsimilardesires asSt.Eugene – toworkwith gation oftheSacredHeart ofMary-1862,theDivine Word -1875 Hearts of Jesus and Mary - 1805, the Pallottines - 1835, the Congre- if not hundreds, can be named, such as: the Congregation of the Sacred both fullyorpartially, gearedtowardsforeignmissions. Severaldozen, missionary revival, a numberofcongregations were formedthat were charism of missionsadgentes.Inthe nineteenth century, during the ditional missions. A comparable situation occurred in the case of the were formed during the Restoration in France, were dedicated to tra- Oblates of MaryImmaculate –anumber of other congregations that Ciardi points out that besides the Missionaries of Provence – later, the terms of parish missions: see the present issue ofOblatio and bereadytoenduresomephysicaldifficulties. not besomeonewithsuperhumanabilities. He mustloveGod,others, health, bewell-builtandwillingtoacceptprimitivelivingconditions. possess certain physical traits such as a high tolerance for pain, good (outgoing, full of mercy, good will, open and direct); and finally he must spread the faith; at the same time, he has to be someone open to others in threepoints:hemustbeamanopentoGod,thatis,havezeal mission, asexpressedbytheFounderofOblates,canbesummarized found fromthebeginnings. The traitsofacandidateforanadgentes St. Eugenetocontinuallydeveloptheelementsofcharism,already the adoptionofmissionadgentes),weseeonceagainability religious rulestothenewreality(thegrowthofCongregationafter lished threeyearslater, aftertheGeneralChapter, whichadaptedOblate taneous acceptanceofsuchministrywithanopenheart. that this is a specific vocation, and its effectiveness depends on the spon- even sometimesverystrongly, but never forcedanyone,becausehefelt one toacceptanobedienceamissionoverseas.Heinsisted,cajoled, In the text that speaks about the Oblate missionary method, (in What doesthismean? The conclusionissimple–amissionarycan- In hisinstructionsonforeignmissions,writtenin1850andpub- A S pecif M issionary O blate C harism ? ), Fr. Fabio

Oblatio l 193 l Historia Oblatio l 194 l Historia especially whentheyaredeprivedofthebenefits community life. their religious responsibilities and regular practices of Christian piety, they must desireandstrive for excellence. They must beattached to forget thatthefurtherawaytheyarefromtheirfellowOblates,more that whereverintheworldmissionariesareworking, theymustnever exceptions tothisrule.Hestressedhowever, inoneofhisinstructions, ing thatthiswasnotalwayspossible,heaccepted that there will be preached Word Know- life. community by verified be to supposed was The two. of groups least at in live Oblates missions, difficult in cially and anintegralpartofevangelization. less ofagoalinanditself, andbecame more aboutgivingwitness became sanctification personal and life religious of practice the ever, regularly. them fulfilling and practices religious all on how- time, With emphasis an was life.There Oblate of element important most first the was life community and religious that believed Eugene St. vows, final Founder whenreferring to religious life. Following the profession of Founder, evenmorethantheirlifestyleorwayofevangelization. and theirstyleofevangelization. The thingthatunitesthemmostistheir ferent, eveninsomefundamentalissues–thewaytheylivetheirfaith charism andidentity, nothingchangesthefactthatOblatesareverydif- parts oftheworld.Despitefrequentreferences,searchforacommon maculate, wecanseehowmuchtheydiffer fromoneotherinvarious to thenextregionsandprovinces,presentday? –Oblate tion that the Founder passedontohisspiritual sons, andtheypassedon – missionary specific a charism? Perhaps it is justthe living faith and passionforevangeliza about talk really we Can Ciardi. gentes inthenineteenthcenturycamefromthiscountry. today. A majority wereformedinFrance–twothirdsofmissionariesad specialization of the congregation. Many ofthese institutes still exist stories, letters and meetings with them, (he wouldsometimes spend a the missionaries had to say and often times, under the influence of their able pragmatism. Fr. Eugene was always sensitive and open to what Once again we see the Founder’s thought process, and his remark Concentrating on community life, the Founderstressedthat, espe- Once again, we return to the evolution of thought of theOblate If welookattoday’s realityoftheMissionaryOblatesMaryIm- One mightaskasimilar question astheoneaboveposedbyFr. - - candidate for sainthood. From Polish Oblates working in Sri Lanka, it late Cardinal Thomas Cooray distinguished himself, and iscurrently a 1847, Ceylon (now Sri Lanka), where in the twentieth century the Ob- territory ofOregon,andother regionsoftheUnitedStates,andfrom Oblates, whichthroughouthistoryhasincludedhundreds ofreligious. evangelization of western andnorthernCanada is thecollective work of Leon Mokwa. Although these names are individually mentioned, the Servant ofGodBrother Anthony Kowalczyk,andverydedicated Fr. Petitot (in linguistic and anthropological studies), andamongPoles,the combe (inorganizational-pastoral care), Adrien-Gabriel Morice,Émile ary Oblatesdistinguishedthemselves: Vital JustinGrandin, Albert La- prairie, subarctic forests andthearctic tundra. Itwasthere that legend which encompassed hundreds ofthousands ofsquarekilometers of was appointed Bishop ofSt.Boniface, a diocese formed shortly before, Canada after 1845. A fewyearslater, ayoungOblate, Alexandre Taché, Montreal. However, thetrueepicOblatemissionsbeganinnorth-west on therightbankofSt.Lawrenceriver, andtotheIroquoissouthof 1844, Oblates began regular missionary trips to the Montagnais tribe up to 500 people who would spend the entire winter in the woods. In travel to workinthevastCanadian forests, oftenforminggroupsof They wouldmaketheirwaytolumbercamps,whichusedrivers in Montrealandsurroundingareas,orBytown,latercalled Ottawa. francophone descendantsfromtheformerFrenchcolony, forexample, That ishowtheOblatejourneytoendsofworldbegan. the GospeltoGentilesequalparishministryinCongregation. cepting the invitation to begin missionary activity, and making preaching There were40Fathersand5Brothersatthetime. All votedinfavorofac- treal, IgnatiusBourget, St.Eugene invitedallOblatestomakeadecision. in thefarnorthandwest. After hearingthecallofBishopMon- change hisopiniononvariousissues. whole nighttalking to anOblate bishop orjustanyOblate),hewould Another similar Oblate“collective hero” arethemissionaries inthe After arrivingin1841,theOblatesCanada initially worked with Ad gentes missions lead by Oblates first began in Canada, especially A R eal E xample

of L iving

the C harism

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Oblatio l 195 l Historia Oblatio l 196 l Historia pioneering work of evangelization. They began to build a local church of 15Oblatesarrivedinnorthern Cameroon and Chad,beginning the the last example of thisbefrom relatively recent times. In 1947,agroup phasis onOblates as a “collective hero” in the the names of “distinguished” missionaries, we mustplace greater em- learn the Sinhalese language, but you have still not learned Zulu.” learn theSinhaleselanguage,butyouhavestillnotlearned Zulu.” Oblate inCanadatolearntheIndianlanguageandan inCeylonto Founder to Allard concernedlanguage.“Sixmonthsisenoughtimeforan Gospel inthelocallanguage. Therefore, thenextwordofcriticismfrom plan for missionary work, and persevere in the determination to preach the work.” InlinewiththevisionofSaint.Eugene,asuperiorshoulddevelop and passesthemontomissionaries,isaleader, aninspirerofmissionary preaches theGospelonaparwithmissionaries,assumesnewministries ministrator butnotafatherandshepherd.Elsewhere,the Vicar Apostolic are actinglikeaEuropeanbishop. You areaspiritualauthorityandad- lard, Apostolic Vicar, moreorlessinthesewords:“Itseemstomethatyou in traditionalministrybuthavemissionaryzeal.HecautionedBishop Al- phasized andencouragedthatduringtheinitialperiod,Oblatesnotengage sotho, whichOblatestodayidentifywithasmuchnorthernCanada. mission among the Zulu, paved the way forthe evangelization of Le- ary figure, Blessed Fr. Joseph Gerard (1831-1914) who, despite a failed priesthood. Around thesametime,thereappearedaprominentmission- ment, and even resulted in casesofabandoning missionary ministry and detriment of a missionary dynamism. This created much discourage who puttoomuchemphasisonsanctifying religious practices, to the a novice master from Canada, who wasa person full of scruples and endured quiteabitofsuffering atthehandsofFr. Jean-Francois Allard, missionaries of group first the Interestingly, Africa. South in Natal to group ofOblates,stillduringthefounder’s lifetime, in 1852,travelled material isstillwaitingtobepublished. is worthrecalling Fr. Andrew Cierpkaaboutwhommuchinteresting Thus, although in this short summary and reflection there appear there reflection and summary short this in although Thus, The Founder, asalways,listeningtothereportsofmissionaries,em- After afailed attempt to startmissionaryworkin Algeria, another C onclusion

ad gentesmission. Let - collective involvementofthewholeCongregation. guided futuregenerations of outstanding Oblates towardscaring for a superiors, must be characterized as one soul and one heart.” This also lates, unitedbyonebrotherly love and undertheleadershipoftheir The acts of the General Chapter of 1850, read: “Remember that all Ob- tralization, however, could not destroy the unity of the Congregation. previously reservedfortheSuperiorgeneral and hisCouncil. Decen- tralization where local superiors, orProvincials, received many powers done bytheGeneralChapter.provinces was a cleardecen- There was adapted to newconditions, and the division of the congregation into be to needed which rules many of modification required Congregation The Founderrushedtohelpwiththeseneeds. The rapidgrowthofthe recognizing the will of God? – the needs of the Church and ofpeople. the signs ofGod and was submissive to God. What were the criteria for he hadtoadmitthatitwasvirtuallynothing–simplydidnotoppose what he did to create this dynamic development of the Congregation, in Aix-en-Provence were extremely modest. When he asked himself was amazed by the growth of his initially small flock, whose first years late Congregation was already presentonallcontinents. Bishop Eugene lective search, thankstowhichinthelasttenyearsofhislife,Ob- Church andtheinspirationofHolySpiritinacollectiveeffort. charism, isthefactthattheysearchedforaresponsetocallof their case, andsimultaneously manifesting the essence of the Oblate overshadows evenoutstandingindividuals. What wasimportant in timately, however, thecollective evangelization effort ofallOblates bishop ofGaroua, Yves Plumey, murdered in Cameroon in 1991.Ul- again, wecanpointoutoutstandingindividuals, for example the Arch- Once Oblates. by laid were which of foundations the dioceses, five ist from scratch. Today, inthisvastanddenselypopulatedarea,thereex- 1 As previouslymentioned, St. Eugene himself was opentothiscol- E. deMazenodtoS.Semeria,November 19,1851, Cardinal Stefan WyszynskiCardinal University, Warsaw [email protected] Jarosław Różański, Oblate Writings, I,4,p.82. omi

Oblatio l 197 l Historia Oblatio l 198 l Historia vers undéveloppementcréateur. donne ainsiaucharismeoblatundynamismeetuneorientationtournés d’adapter lesexigencesdelaRègleauxbesoinsnouveauxémergents. Il tion. Cetteapprocherespectel’intentionduFondateur, quisepréoccupe priorité au« hérocollectif»–l’engagementmissionnairedelaCongréga- mentionne lenomdesplusconnusOblatsmissionnaires,ondonnela des Oblats,maisàpartirdelacommunautétouteentière.Quoiquel’on de l’héritagesaintEugène,transmiseauxgénérationssubséquentes sente passelonlaperspectivedepersonnesindividuellescettedimension vital ducharismeoblat,c’est-à-direlamissionadgentes.Onn’ypré- l’aspect vise réflexion présente La éminents. érudits ou compétents teurs les grandspersonnagesqu’onconsidèrecommepionniers,évangélisa- charism dynamismandorientationtowardcreativedevelopment. quirements oftheRuletoemerging newneeds,thusgivingtheOblate with theintentionofFounder, whodidnothesitatetoadaptthere- Congregation’s missionarycommitment.Suchanapproachisinkeeping missionaries are mentioned, priority is given to the “collective hero” – the the wholecommunity. So althoughthenamesofbestknownOblate Oblates ispresentedherenotfromtheperspectiveofindividuals,but St. Eugene’s heritagewhichishandeddowntosubsequentgenerationsof a vitalaspectoftheOblatecharism,i.e.missionsadgentes. This partof fective evangelizers, or eminent scholars. The present reflection concerns missionary figures who were considered to be outstanding forerunners, ef- oblato undinamismoyunaorientación conmirasaundesarrollocreativo. la Regla a las nuevas necesidades emergentes. También brinda al carisma la intención del Fundador, quesepreocupa deadaptar las exigencias de tivo” –elcompromisomisionerodelaCongregación.Este ensayo respeta más conocidosdelosOblatosmisioneros,sedalaprioridadal “héroecolec- cuanto alconjuntodelacomunidad. Aunque semencionenlos nombres los Oblatosquelesiguieron,nomiratantoalaspersonasindividualmente, la herenciadesanEugenio,transmitidageneraciónen por vital delcarismaoblato,esdecir, lamisiónadgentes.Estadimensiónde aspecto al orienta se reflexión presente La eruditos. eminentes o petentes des personajesquesonconsideradoscomopioneros,evangelizadores com- R S S ommaire ummary esumen –Lahistoriografíamisioneratradicionalfavorecealosgran- – Traditional missionary historiography privileged major –L’historiographie missionnairetraditionnellefavorise the world.” to anauthenticandrenewedconversiontheLord, oneSaviourof ican Council.“The Year ofFaith,”BenedictXVIwrote,“isasummons October 2012, the fiftieth anniversary of the beginning of the Second Vat- pel mightbemoreauthenticallyproclaimedandreceived. us to rekindle our commitment to ongoing conversion, so that the Gos - us, the deep riches ofthe Gospel. Our most recent General Chapter asks and they, in turn, evangelize us. We learnfromthem,asthey our midst. We aresenttoevangelize the poor; poor areevangelized, remain often unaware of the many fruitsof the Holy Spirit blooming in we that so, much so faith, for peoples’ freedom midwifing at naturals dynamics of encounter prove critical for this interrelation of cultures, but dynamics ofencounterprove criticalforthisinterrelationofcultures,but the greatadvancesintechnology, communication andtransportation. The many othercultureswithwhom theynowinterrelatesofrequently, dueto maintain andcelebratetheir distinctidentity, whilealsolearningfromthe of culturesstrugglingtoexpresstheirwisdom. These culturesseek to ing thegoodnewsofJesusChristintoday’s post-secular, globalcontext proclaim- to challenges new the of some on reflection her in Church the was alreadyunderway as this Year of Faith began, beckoning usto assist theological virtue.Inaddition,therecentsynodonnew evangelization In addition, we find ourselves in the Year of Faith, which began on 11 Missionary Oblatesarenaturalsatproclaiming the Gospel. We are Vita etmissio DISTINCTIONS REGARINEVANELIZATION 1 The Churchcallsustoexplorethedynamicsinvolvedinthis MIDWIFING FREEDOFORFAITH: “LIFT UPYOUREES”(JN4:35) J ohn S taak , omi

Oblatio

Oblati

Oblatio l 199 l Vita et Missio Oblatio l 200 l Vita et Missio hermeneutics ofGod’s loveslowlyovertake andguideourdisposition. and areabletoallowtheHoly Spirittoshapeourheartlikehis,sothatthe our vocation. Through thissuffering, webegintounderstandChrist’s heart of honor highest the reflects suffering participatory this us, around many by unnoticed and unjust often difficult, painful, Though suffering. own a servicetothepeoplewhomwearesent,asparticipation inChrist’s and that we have grown to such a level of faith to endure that suffering as in thisperspectiveisthatweareacquaintedwiththereality ofsuffering, might cometoexperiencethegraceandpowerofresurrection. Implied all, Oblatesaremenoftheresurrection,hope, who desirethatall he continuestosuffer willknowalsothepowerofhisresurrection.” Above the worldwhichheredeemedwithhisblood,desiringthat thoseinwhom see we Saviour crucified our of eyes the “Through conversion: ongoing the mostcriticalelementsofourmissionaryspiritualityaswecontinue consecration inapostoliccommunities.Constitution#4expressesoneof virtues offaith,hopeandcharity, aswestrivetoliveoutourmissionary ing metanoia:growinginfreedom,integrity, humilityandthetheological want tobeginwiththisfinalstage. cerns especially some critical distinctions regarding evangelization, I anever in more acutely experienced global context. Because my focusherecon- immersed themselves find which contexts, local of world enter the stageofcreatively engaging that faith for missionintoday’s faith becomesmostprominent. Once thegiftoffaith is embraced, we mystery andlove,thestageoffreedomforaccepting thegiftof the many encountersoflifeleadonetofacethereality grows, ofGod’s of reality, alllevelsofreality, especially the transcendent. As awareness eral stageofconversionisonegrowinginawarenessandrecognition the perspective of various stages of conversion. The first and more gen- together byoutliningcertain distinctions regardingevangelization from drama oftheirongoingencounterwiththelivingGod. the guidingmodelforeachculture’s engagementstemsfromthedeeper S eeing In our present context of reflecting on conversion, mission and com- For usOblates,mostofourlifeconversioncentersonongo- My purposeinthis brief essay isto tie these various recent events

the W orld “T hrough

the E yes

of O ur C rucified S aviour ” Together we discern with people to develop a language and mecha dialogue, a creative discernment of truth and values mutually ensues. I woulddescribe as a relational dialogue of cultures. In that relational evangelized ourselves,whilehavingbeensentoutto evangelize. Spirit. Bythisaction we appropriately express ourgratitude atbeing meaning, in itsturn,creates communion. This istheaction oftheHoly love animatestheseexpressionsoffreedom;thenew horizon ofshared the people to whomwe are sent. As horizonsare shared, the grammar of of lovefromgrammar ourfaithforculturalexpressions offreedom in to respecttheirambit of freedom.Our missionaryresponseprovidesa of meaningwiththehorizonsothers.Bysodoing, wearecalled the work ofthe Holy Spirit. The Spirit drives us to engage our horizon treasures in our tradition, so that we can be faithful to our future and tion remainsthevaluable resource itis,butindialogue we discovernew re-contextualize our tradition, bothstructurallyandexistentially. Tradi- truth, allowingustorefinethemeaninginourownheritage. 37-38). With itwe also recognizethatdialogueisagatewaytodeeper hermeneutic workconnectedtoJesus’ life,missionandspirit(seeJn18: nothing to offer but their suffering. We come to understand that truth is a of openparticipationfortruth,then,allowsustolistenthosewhohave others as an intimate communion founded on Christ’s love. An attitude eyes. Fromthatpositionwecanreliablyinterpretourrelationshipwith our unionwithChristonthecross,seekingtoseeworldthroughhis the criticalsubjectofdispositionsandauthenticitymissionary. Jetté addressedtwomajorchallenges,thediscussionofwhichledhimto participation fortruth. In one of his reflections on the Oblate charism, Fr. tian, especiallytheMissionaryOblate,tocultivateanattitudeofopen munity, disposition becomes centrally important. God calls every Chris- poor.” all timescarrieswithinhisverybeingtheconcernforevangelizing Christ, theOblatewhoworksseriouslyatbecomingasaintand related, “the authentic Oblate is one who has truly left all to follow Jesus interior disposition:theauthenticityofourfriendshipwithChrist. As he needs ongoingreassessment,butFr. Jettéwasmoreconcernedaboutour He acceptedthatourexternalengagementasmissionariestothepoor What tends to happen in effective Oblate missions is something In ourefforts toproclaim the GoodNews,dialogue pushes usto 3 Embracing such an attitude or disposition necessarily involves Embracingsuchanattitudeordispositionnecessarilyinvolves 2 -

Oblatio l 201 l Vita et Missio Oblatio l 202 l Vita et Missio pressions oftheelements of faith. cultural aesthetics must necessarily precede any effective cognitive ex- missionaries, then, wedowelltoremember that attention to Gospeland their freedom and to their all overtheworld:“alwaysclosetopeople.” The Gospelspeaksto characteristic of theOblatecharismrecognizedbydifferent cultures pel. This permeability provides the driving force for that mysterious Gos- the to permeable becomes turn, in horizon, Their ourselves. find becomes permeable to theculturalhorizonofpeoplewithwhomwe in whatIcallapermeable horizon ofcommunion.OurOblate or culture’s ownhorizonofmeaning. understanding of theGospel,aswellanunderstanding of apeople’s ative work that leads to an imaginative reconfiguration in charity of our receptivity, canexpand connaturally. Suchmutual witnessing isacre - that ourownsubjective receptivity, aswellthepeople’s subjective our worldofmeaning at risk.Gospellovecatalyzes human freedom so come ourfearsandinsecurities, westandreadytoplaceourhorizon, ognizing andreachingouttous. Trusting inthisaction of Godtoover and reaches out to the Holy Spirit in them, who simultaneously is rec- people. Expressed in a different way, the Holy Spirit in us recognizes of subjectivity and thefoundationforunityofourrelationship with eration, ratherthanasimpedimentsremains orobstacles.God thebasis challenge is tounderstanddifferences asgiftsandprinciples ofcoop- of lovefromtheGospelwiththeircultural expressions offreedom. The nisms forbuildingthecommunion God intends,blendingthegrammar Saviour while cultivating gratitude belongs to every Oblate no matter Saviour whilecultivatinggratitude belongstoeveryOblatenomatter freedom forassenttofaith; orcreativeengagementoffaith. tion might dominate in ourparticular mission: growinginawareness; our Eucharistic thanksgivings, regardless of which stage of evangeliza radical gift of God. That cultivation of gratitude spills over naturally to sionary hermeneutic as ademonstration ofhowwellweinterpret life as God’s active grace. They also help us to cultivate gratitude in our mis- tural categorizing, andthusremain the truesttestofhowopenweareto cul- specific any abandoned. into and fit marginalizednot The do often of communion, we Oblates always lookto the gift of the marginalized This creative work oftheSpirit,inwhichweparticipate, results The perspective of seeing the world through the eyes of our crucified aesthetic sense for building communion. As 4 As acheck to ourpermeable horizon - - important forthedynamicsofpre-evangelization. might berecognizedandaddressed.Suchconsiderationsareespecially carefully, so that any major impedimentsto full encounter with Christ cultural factors. As missionaries,weconsiderthisbackgroundlandscape by influenced heavily are they since context, each to distinctive ticularly communication, andintersubjectivecommunication. All ofthesearepar of apeople. They includesuch thingsassymbolicengagement,internal counter. These elementsarecriticalfortappingintotheaestheticsense stand thebackgroundlandscape of theintersubjectiveelementsen- Christ. Primaryinthisregardremainstheever-present needtounder however, ourroleistofacilitateauthenticandintimateencounterswith pre-evangelization, evangelizationornewevangelization.Ineachcase, tive or search underway in the hearts of people according to their stage of reflections which follow, the goal will be to explore the primary perspec- which oftheseevangelizationdynamicsisprimaryforthemission.Inmy background, influencing our world of interpretation. Reaching people Reaching interpretation. of world our influencing background, not mean inoperable, because such values continue to operate in the a person at the almost unconscious level. Unconscious, however, does influence to tend that values those – play into come motivation one’s Through thisjourneyofdiscoveryandnewawareness, theoriginsof can explore, without threat or duress,the possibilities of newmeaning. realm human freedom must be very strictly respected, so that the person or clear antenna tothe Gospelandtothepossibility of faith. In that evangelization have to dowithopennesstotranscendence, an openness culture’s development or deterioration. The sensibilities important for or toaself-assuredpolitical correctness demandedbythesurrounding sensibilities, I do not mean higher sensitivity to a particular moral issue do withawakeningorre-establishing human sensibilities. Byhuman this preparation phaseforfullevangelization the realchallenge has to Word inmoredirect evangelization efforts isindeedavastone.In P re The field in which we prepare the soil to receive the seed of the of seed the receive to soil the prepare we which in field The -E (St. EugeneinthePreface totheOblateConstitutionsandRules) vangelization D ynamics “How vastthefieldthatliesbefore them!” : G rowth

in A wareness

and F reedom - -

Oblatio l 203 l Vita et Missio Oblatio l 204 l Vita et Missio of old that were made in other times and circumstances. In this appeal ate forresponseinthepresent moment,ratherthanrepeatingresponses tradition, weneedacritical distancetodrawuponthewisdomappropri- appeals totraditionasthe most dependableresource.Inthisappealto ous systemsofmanipulationandblockstohumanfreedom. well asinthebroadercommunity or culture. The searchexposesvari- search continue, one discerns the signs of the times in one’s ownlife, as world ofmeaning andinterpretation. Slowly, asthe questioning and full affective landscape that emotional experiences have had on one’s inclusion of positive and negative experiences allows onetoexplore the absence ofgood,canonlydisguisethepursuittrue values.Butthe good isofgenuinevalueconcernforaperson’s freedom.Evil,asthe perience has tobe considered, both positive and negative, but only the community comes intoconsiderationasvaluesarequestioned. All ex- zon before any shift can occur. The influence and respect for the broader one’s valuesaswell. We havetorespectfullyaperson’s existinghori- necessarily widensitsreach. The searchleadsnaturally to questioning reason clarity, and for search the drives knowledge insufficient this of tioning anditslimitations become evermoreobvious. The questioning comes tobeunderstoodasfullofholes,andawarenessone’s condi- tures come into question. The knowledge that once seemed so sufficient encounters and life experience, the more one’s interests and life struc- one’s cultureasasortofnormativetext. knowledge, questioning values, appealing to tradition, and referencing by whatIcall an inquiring hermeneutics of deliberation: questioning evangelization dynamics, then,aperson’ssearch ismarkedespecially Attentiveness to themovements of theHolySpiritisessential. In pre- that catalyst for their encounter with Christ, proper timing is critical. an encounteroflove.Insituationswherewemay, indeed, bepartof and journeyingwiththem in theirsearchasChristmovesthemtowards listening attentively, pointing them towards the values of the Kingdom, dogmas ortruthsofreality and faith.Inthisrealmweevangelize by tative domain of affectivity, than it does the quantitative exposition of of their search for values and meaning. It hastodomore with the quali midwifing patient a requires pre-evangelization of stage the at are who As one looks for answers and mechanisms for interpretation, one As onelooksforanswersandmechanismsinterpretation, one The moreapersonawakenstothefullerregionsofreality through - prudent discretionregardingtimingasavitalelementinaccompaniment. part ofthemissionary:respectforactivedynamictakingplace,and ing imposedfromtheoutside. This demandsrespectandprudenceonthe to revealitselffromtheir perspective, their point of view, rather than be- pretation. As peopleexploreitsrichesthenewawareness thatensueshas This appeal to tradition, then, reveals the culture as a living text for inter their struggleandenterintothedepthsofsubjectivityasbestwecan. tance tograce. To dosoeffectively, weneedtobeableempathizewith for freedomweseektodiscerntheirreceptivitygraceandresis- are thosethatindicatethepeople’s struggleforfreedom.Inthat tions. Itisimportanttorememberthatthedataforwhichwearelooking to therichesofwisdomhiddeninsubjectivitypreviousgenera- uncover asocialcritiqueofthecontextualizedstruggleaidsusingetting a new, creative responsefortoday. Makinguseofthesocialsciencesto ously unrecognizedmeaning,sothatuntappedwisdommightemerge for subjective struggle of past generations. In that struggle we can find previ- the subjectivityofpast.Instead,wewanttohelpthemclaimfull to tradition,however, wehavetoencouragepeoplenottrypurify lens of personal freedom in the exploration of truth and love. God also lens ofpersonalfreedomin theexplorationoftruthandlove.Godalso freedom, God has giveneachpersonanactiveimagination to direct the of relationshipGoddesires tohavewithus.Inadditionrespectingour late ourfreedom;doingso would onlyjeopardizethefullnessanddepth respecting each person’s lens of personal freedom. Never does God vio- early inthelifeofCongregation.Godreacheshuman heartsbyfully ences ofGod’s mercy andlove,orfromthemovementsofHolySpirit about reachinghumanhearts.MaybethisstemsfromSt. Eugene’s experi- I believe,isthatOblateshaveaninherentunderstanding ofhowGodgoes continue to find new ways to present God’s word with daring? The secret, E vangelization Why are Oblates so good at evangelizing? How is it that Oblates Why areOblatessogoodatevangelizing?Howisit thatOblates often callsfordaring;To present Gospeldemandsinallclarity To seekoutnewwaysfortheWord ofGodtoreach theirhearts D ynamics : C redibility

for should neverintimidateus.

the R ecptivity (Constitution #8)

of G race -

Oblatio l 205 l Vita et Missio Oblatio l 206 l Vita et Missio cates the religious heritage of a people. In their historical movement lives cates thereligiousheritageof apeople.Intheirhistoricalmovementlives of theprovidenceGodalive inaculture’s history. Culture communi- bolic systemswhichinfluence theirdeepestreligioussensibilities. level ofmeaning.Fromthiswegaininsightsintotheir affective, sym- know how they discern that reality offers them authentic novelty on the dom madebyapeople.Inthe school of a culture’s tradition,wecometo developing andchangingovertimethroughtheconscious actsoffree- this demandsthatwetaketimeseriously. Tradition isalways diachronic, learn howacultureprojectsitslifeintothefuture. Among otherthings, the social sciences and the firm grasp of their narrative traditions, we can beyond thetrite,butpopular, culturalprojections. Through analysisof mands thatwehaveagoodawarenessoftheculturalcontext –awareness cognitive, rational,informativecontent. The affective, symboliczonede- affective andsymboliczones ofapersonbeforewetrytoconvincewith such goodmaterial.Foreffective evangelization,wemustaddressthe ing howtheyendedupwithsofewvisibleresultsafterhavingpresented can beoverlooked,sothatprograms,retreatsorconferencesarewonder tive dimension first, followed by the cognitive. Too often this simple fact know thatthehermeneuticdirectionpeopleemploybeginswithaffec - dent dimensionandGod’s revelation,itisimportantforthemissionaryto hearing theinvitationforpersonalassent. ries: 1)respectinganewsensibility;2)thediscoveryofmeaning;and3) people employastheyvalidateGod’s revelationintothreemaincatego- seeks toreachpeople’s hearts. We candividethecredibilitycheckthat and thusareabletomidwifethemanywaysinwhich Word ofGod contend thatOblateshaveaninstinctiveunderstandingoftheseelements, for thehumanhearttoauthenticityofanyrevealedtruthorlove.I of freedom, imagination, and affective perception act as gates or checks limitless horizons. These horizons callouttobeexplored. The elements fectively influenced cognitive perception , which extends human reason to ited materialprogress.No,Godhasblessedhumanreasonwithanaf- as the be-all and end-all of a human functionality at the service of unlim- many oftheso-calledintellectualelitepresentthatsortlimitedreason empirical rationality, evenwhenhumanhistorydipsintoperiodsinwhich understands thathumanreasonisnotlimitedtoamyopicallyconstrained originates within the deep narratives Any new discoveryofmeaning originates within thedeepnarratives As peopledevelopanewsensibilityforbeingopentothetranscen- - and conviction of the believing community in order to develop confi- develop to order in community believing the of conviction and affirmation the needs however, freedom, new-found The existence. of The paschal mystery becomes clearer – anintegral part ofthemystery reconciles personal suffering withGod’s loverevealed on thecross. assent includesliving one’s freedom in relation to Godforothers.One formed conscience guided by God’s love. The invitation for personal comes freetomovebeyondawarenessandconsciousness towardsa identity as one’s life narrative comes into clearer focus. The person be- one’sconfirming and complementing as seen be to has discovered was to one’s own identity, notjustastruth about God. The meaning that this newlyrevealedlove.God’s revelation has tobeunderstoodasgift is the person aninvitation to love. The last check for credibility, then, discovered generosityinspiredbythemeaning. seemingly contradictorythingsandeventsascomplementaryanewly neighbor and all of creation. The fruitsof the journey are understanding comes intofocusandprovidesuswithaharmoniousreferencetoGod, come tobeseenintermsofgift,knittingawebmeaningthatslowly of one’s identityinGod. Through thecross,one’s identityandcommunity plexity oftragediesandfracturedrelationshipsdiscouragethediscovery personally. But the verification can be difficult, as hardships and the com- the challenges, the Holy Spirit shapes our identity, both communally and journey. that on persevere all people Amidst help to confidence us giving of themovementfromsuffering lovetonewmeaningandresurrection, ciation ofselftotheextentsuffering foranother. The crossinformsus God’s loveaffair withthem. At itsmostchallenging,lovedemandsrenun- faith, sothatthetwocometobeknownascomplementarydisclosuresof ods that challenge their faith. Ultimately, only love can unify history and victory anddespair. The historyofapeopleinevitablygoesthroughperi- to discovermeaningfromthismixedupexperienceoffaithandhistory, with lightanddarkness,joystragedies. The struggleofanypeopleis filled complex, very is community every of narrative the But live. people of meaning,then,isrelatedtoanddependsuponthecommunityinwhich long before specific articulations can be consciously made. The discovery in theculture’s narrativeformstheperson’s imaginationandaffectivity, God’s dialogue withthem. This deep current ofdivinedialoguealivewith- hearing this invitation With anewmeaninghavingbeendiscovered, Godpresentsto as one that asks for one’s personal assent to

Oblatio l 207 l Vita et Missio Oblatio l 208 l Vita et Missio tive. Intheprocess,they, andwe,areevangelized. the mysteryofGod’s loveagainstthemysteryoftheir own lifenarra- leave people freetomovethroughtheirdynamic, probing andtesting of the time there is noneed for usto be too concerned. Instead, we in thepaschal mystery. That process hasitsupsanddowns,butmost moves throughtheprocessofassessingcredibility of God’s love work together in a sort ofpre-cognitive, inductive manner as the person man hearts.Freedom,imagination, and theaffective zones ofaperson ent understanding of the dynamic manner with whichGodreaches hu- section, Oblates are experts at evangelizing because they have an inher solidarity with the community, apply it to the transformation of culture. dently. As revelation’s authenticity is accepted, the personcanthen,in response towhatthe Church iscalling the NewEvangelization. the poor and mostabandoned.Ourcharism is tailor-made for acreative Founder St.Eugene. We Oblates were founded to bring the Gospel to the HolySpirit’s giftstotheOblateCongregation, giventhroughour This passionateconcernforthewell-beingofpeople’s faithisoneof authentic encounter with Christ,sothat their faith might be rekindled. concern and love for the Church, his anxiety that all would come to an ing toevangelize the rural countryside of France. But wedoshare his temporaries did intheearly nineteenth century, asthey were newlytry- greater numberofthemare worseoffnowthanwasthegentileworld to rekindle theflameoffaiththathasallbutdiedinheartsso Returning again to the questions I posedat the beginning ofthis We do not speak in the same manner as St.Eugene and his con- appeals totheministerswhomsheherselfenrolled inthecauseof (St.EugeneinthePreface totheOblateConstitutionsandRules) ruption ofpresent-day Christiansthatit canbetrulysaidthatthe her divineSpouse,todoallintheirpower, byword andexample, “Such isthestateofthingsbrought aboutbythemaliceandcor C Faced withsuchadeplorablesituation,theChurch earnestly hallenges

of

the before itsidolswere destroyed bytheCross. D ynamics

of N ew E many ofherchildren.” vangelization 5 Myin- - - training topursuesuchsolutionstogetherwiththepeopleheserves. and tools, heart, the has context specific his in Oblate Each gelization. tention here isnottotryoffer anysolutionsormethodsfornewevan- understands that the basic kerygma, in its raw simplicity and perplexing understands thatthebasickerygma, initsrawsimplicityandperplexing universal significance for all peoples and cultures. The missionary Oblate the far-fetched singularity ofJesus’ resurrection, whichforevercarries is toexplainthesituationwith “moreplausible”narratives,ratherthan Even whenweareassuredthatthetombisindeedempty, ourtendency initial proclamationoftheemptytombisusuallymet withskepticism. or discountthevalidityofencountereachhashad withChrist. The confirm to order in mystery, this of check personal a make to has Each of Jesus’ emptytomb,they havetogothetombseeforthemselves. to return.Butallgenerationsofbelieversnotonlyhave tohearthereport based approachassuresusthateverypersonwhodiesgoes toagrave,not gles withtherealityofresurrection. The commonsense,evidence- lacked any courage? Every generation, in some manner or another, strug- writing, whydidtheyportraythemselvesasthickheaded simpletonswho odds ofthecosmosanddevelopedlifeunderjustrightcircumstances.” humanity cansaveitselfandthisbeautifulplanet,whichsomehowbeatthe gious myth.Butnowweallneedtogrowupandacceptthefactthatonly before youweretakeninbythishoax–allofusfellforsomesortreli- certain patronizingunderstanding:“It’s okaythatyouandthegenerations zealous charity. The messagesenttousonaregularbasiscomeswith who werethemselvesdevastatedbytheirownmisplacedhopesandover mind controlplotknittedtogetherbyasmallgroupofso-calleddisciples, ible! We have justbeendupedfortwomillennia–easypreyaclever much lesseverrosefromthedead.Howsillyofustobesonaïveandgull- tell usthatwecannotevenbesurethisJesusofNazaretheverlived, feigned sophistication and self-righteously claimed enlightenment, they larizing tendencies,aretryingtoputJesusbackintothetomb.Intheir to offer anexampleofhowa certainskepticismpresentsitself. the Christeventanditsrelevance for theirownlifenarrative. Allow me trouble digesting the efficacy of the paschal mystery, both the history of pointing out someofthe impediments or blockages. People are having My aim is merely to begin a conversation of the dynamics we face, But why, when thesedejecteddisciplesdecidedtosettheir“story” Some oftoday’s moderncultures,especiallythosewithradicalsecu- 6 -

Oblatio l 209 l Vita et Missio Oblatio l 210 l Vita et Missio many other items might be added to the list. many otheritemsmightbeaddedtothelist. understood teachings,etc.Dependingonone’s cultureandnationality, ceived corruption (e.g., the Vatican Bank scandal), cultural shifts, poorly es toecclesialcredibility: poor Churchgovernance, sexual abuse,per heard all there is to hear. We know all too well some of today’s challeng- already reflect having that attitudes perceptions,and false impediments, at playsimultaneously, butwiththeaddedchallengeofbreaking through tion isthatallthedynamicsofpre-evangelization andevangelizationare tant asever. Forthemissionary, thereal difference inthenewevangeliza- the world through the eyes of the crucified Savior, also remains as impor seeing on section first the in missionary,it the described for I mindset as above remaintrue for thedynamics of newevangelizationaswell. The – itsproclamationandreception. today there are significant impediments to the kerygma’s communication man heartbywayofaperson’s freedom,imagination,andaffectivity. But mystery, continuestoholdthekeypenetratingdepthsofhu- people, institutions orcountries.Ratherthannurturinginterpersonal Negotiations have to ensue to mediate the autonomous needs ofvarious of tional unitswithadiminished horizonofmeaning,theunderstanding pragmatic zones. Finally, inasocietyofpeople understoodasfunc- other, to more finances energiesand their redirecting now are meaning and truth of pursuit the on reflect to founded originally were that tions ested in entertainment: sports, films, shows, concerts, etc. Even institu truth and the search for ultimate meaning, we find ourselves more inter diminished horizonoftheworldmeaning.Rather than contemplating instrumentality comes another impediment to engaging in encounter: a intersubjective engagement. With anincreased attention to functional information and factshasnumbedour ability for critical thinking and that wecouldnotbefore.Stillotherswouldsay the easyaccessto to advances in technology that give us the power to do somany things result oftoday’s dominant economic systems. Otherswouldattribute it intersubjective to the functional a call would I what is impediment first The Christ. risen ity for people genuinely to experience an authentic encounter with the human freedom becomesdistortedandreduced toarawautonomy. There are,however, somedeepercurrentsthatimpedetheabil All thedynamicsofpre-evangelizationandevangelizationdiscussed . Some would saythis is the natural shift fromthe - - - - - Spirit atworkinthem–toevangelizeandbeevangelized. to allow the Holy Spirit in ustorecognize, listen to andengage the Holy of ourmission. As wemidwifeChrist’s encounter with others,weseek midwife theirlifebreath. The HolySpiritisboththesubjectandobject or missionarymethod; they needpatient Oblate missionaries whowill life narrativescannotbreathe freely under oneprogrammedresponse person requireadifferent responseaccordingtocircumstances. Various tional engagement. Each culture, eachnation,context, andevery intersubjective relationships replaces the perfunctory occasion of func- are allowed toprocesstheirlifenarratives. Insodoing,therichnessof questions andsearchformeaningreturntotheirconsciousnessasthey people begin toexplore the dignity of their fuller freedom. The deeper concerns, dissatisfactions, anger anddisappointments. By sodoing, leave people free to bewhothey are. We allow them to expresstheir Oblates mission. this for specifically us prepared has Spirit Holy The receptivity ofgraceandthegiftfaith(evangelization). fectively proclaim the Gospeltosatisfytheir credibility checks forthe in awarenessandfreedom (pre-evangelization). Only thencanweef- skeptical attitudes, as weseekto guide people through their growth we mustaddressthe realities of the impediments, false perceptions, and constrictions onhumanflourishing. ensues. Entertainment and distractions at least deaden the pain of these at which of meaning, least allowsforsomepersonalautonomy, ifnotfreedom.Basicsurvival horizon confined a with living functional a to affairs isjustfartoohighfor mostpeople. The resultisacquiescence questioning adherence. The priceofgivingwitnessinsuchastate expression becomes constrained by societal pressures that demand un- to politically correct patterns ofbehaviorandconformity. Freedomof contests and the survival of the fittest. Human relations become reduced wards thelegalistic. Slowly, thingsdeteriorate to powerandcontrol relationships for the pursuit of the common good, negotiations tend to- Oblates arenaturalsatmission,including the newevangelization. With thechallenges ofthedynamicsnewevangelization, then, [email protected] John Staak, U.S. Province omi

Oblatio l 211 l Vita et Missio Oblatio l 212 l Vita et Missio mental valuesofourlivesaspriestsandreligiousinthecontexttoday’s world. today,poor the of appeals the to order funda- certain in confidence re-establishing 2) and two major challenges were the following: 1) finding an effective answer in the evangelical this chapter, regardingthecharism’s situationandoutlookforthefuture(pp.60-70).His (Rome: GeneralHouse,1985).Mycommentsstemespeciallyfromhisthirdsectionof of theHolySpiritin Work ofEvangelization,”(59-82). scripture scholar, Francis Martin, entitled “The Spirit of the Lord is Upon Me: The Role this casetheUSChurch. Another article I wouldhighlyrecommend was writtenbythe in – context particular any to specific challenges the highlights that 43-58, Culture,” Press, 2008).OurownFrancisCardinal George, ing theObstacles,ed.StevenBoguslawski,OP andRalphMartin(New York: Paulist Francis tendstodosymbolicallyinhisactionsthroughaestheticattentiveness. concerning theexpansionofreasonbeyondpredeterminedhis discourseslimits,Pope new evangelization. Interestingly, what Benedict XVI repeatedly encouraged through tive. Aesthetic attentiveness, then,iscritical for pre-evangelization, evangelization and faith, the aesthetic domain proves more important for free assent than does the cogni- temic domains. Iwouldargue thatinanyperson’s orculture’s credibility checkofthe XVI repeatedly pleaded for the broadening of reason’s reach beyond imposed, sys- the cognitive. Reason cannot be limited to themerely empirical or functional; Benedict the cognitivedomain. The aesthetic domain, however, belongstorationality asmuch to proclaimandlivetheGospeltoday.” (#5) responding tothechangingcircumstancesandconditionsfacingChurchinhercall ment theBishopsnamenewevangelization as “thecouragetoforge newpathsin the Christian Faith, Synod of Bishops, XIIIOrdinary General Assembly. In this docu- pronouncements seetheLineamenta, Church official in development and term’sorigin the of discussion thorough a for But by new evangelization 5 4 3 2 1 6 Too oftenweintheChurchhavelimited therationalpresentationoffaithto , Apostolic Letter Benedict XVI,PortaFidei,Apostolic Ibidem, 65. For someexamples ofthechallenges, see TheNewEvangelization: Overcom- See hisdiscussioninChapterIIofTheMissionaryOblateMaryImmaculate There has been,and continues to be, a lot of discussion about what is meant . I do not want to get into definitions and semantic analysis here. The NewEvangelisation: For theTransmissionof omi , “Motu Proprio Data”,2011, #6. hasanarticle, “Evangelizing Our

POPULAR MISSIONS IN POLAND MISSIONARIES AS MESSENGERS OF SALVATION

Sebastian Wiśniewski, omi

The Missionary Oblates of Mary Immaculate perceive preaching parish missions as an essential and indispensable feature of their re- ligious and missionary spirituality. The reason for our presence in the Church and in the world is to introduce the crucified and risen Christ to the poorest, the most spiritually neglected, and those plunged in dra- matic situations, begging for salvation. Even though the world is constantly changing, political parties fall-

ing, the economic basis of the Old Continent and the New World tot- l tering, moral decay progressing, man is always the same. People are always the same because they love in the same way; they feel the same 213

feelings, deserve the same things and… sin in the same way. They need l

God in the same way, they seek salvation and search the sense of life. Therefore, in the same way, they need Jesus Christ, for only Savior, and the only answer to the most important questions. As the Church, we have a special mission among those of our brothers and sisters who have been deprived of the Gospel. However, Christians, even though included in the Church, are far from Jesus Christ in their hearts. They feel troubled as sheep without their shepherd (see Mark 6:34), not be- cause they are neglected by their priests, who are putting their heart and soul into fulfilling their duties, but because they lack a personal bond with Jesus the Shepherd. Can this problem be tackled? Definitely. All the necessary tools are in the Church. Pope Benedict XV mentioned them in his encyclical about preaching (Humani generis redemptionem, 1917), in which he showed the necessity of announcing a living Christ, who is the Light and Salvation of souls. Almost one hundred years ago the problem was taken up by the leaders of the kerygmatic renewal of preaching, among whom there were also Missionary Oblates of Mary Immaculate, for example Max Kassiepe, a tireless priest and an out- standing missionary. It is his methodology, together with the mission- Oblatio l 214 l Vita et Missio During thewholemissionaryweek Sacrament, and entrustingoneselftotheMostSacredHeartofJesus). God (withtheceremony of worshipingtheLordJesusinBlessed the Sinai Covenantandthe Credo); 2)andacall for thefaithfulnessto covenant of love with man (with beautiful ceremonies of announcing into twoparts:1)remembering thefaithfulness of God,whoformsthe ological burden ofthescheme describedinthatbookisequallydivided refers to book written over a dozen years ago. The principal method religious, preachingparishor“popular”missions. at thepresenttime. In thisarticle the term “missionary” will refer toa followed byPolishOblates, both at the beginning of ourProvince and ary kerygma,thathasbecomeaninspirationforthemissionarymethod so calledNicodemus’s Nights. Those areall-nightvigils,oftencombined able isthemoreandfrequent practiceofinvitingworshipperstothe wonders presentinmissionary service.Undoubtedly, whatisveryvalu- where theenthusiasmof new lifeisborn,themostfrequent witness of The confessional,wherehumansiniswashedwithChrist’s bloodand to thecallofsalvation,anddecidechooseway innerconversion. notice howextraordinaryGod’s mercyisforthosewhoopentheirhearts and confusionwhichgripspeoplelivingaconsumerexistence. They also treat leadersandmissionaries,oftenperceivethegreat spiritualsuffering ing theGospeloutsidechurches. each station. A processiontotheparishcemetery is another wayoftak- carried throughthestreetsofparish,andmissionaries preachat well as the Via Dolorosa(Way ofthe Cross), duringwhichacrossis Rosary processions,the so called way oflight (via lucis), are held, as mission. However, therearemorewaystomanifestone’s faithpublicly. candle. It isa way to reach those whohave not yet been involved in the Light. The faithful go back home with the candles lit from the paschal pel, singing,aprocessiontotheMissionaryCross,andCeremonyof rishioners gatherforMarianprayer, accompanied by readingtheGos- pa- the evening every missions, parish During Częstochowa’spicture. it isatraditional time of prayinginfronttheBlack Madonna of for evening prayer, the so called MissionaryPrayerat 9 p.m.InPoland Mary Immaculate is immensely important.Itgatherstheparishioners Nowadays, a group consisting of about fifty Polish missionaries Polish fifty about of consisting group a Nowadays, Polish MissionaryOblatesofMaryImmaculate,who serve asare- 1 , thequietbuteffectual presenceof - Canada andUkraine.Itisalsoacommonpractice to leadthetriduum living in Poland,theCzech Republic, Belgium, Luxembourg, Sweden, treats for priests and nuns. They preach the Gospel to their compatriots schools, studentsfromjuniorhighsecondaryandre- Advent andLentretreats, as wellretreats for pupilsfromprimary sion forthefirsttimeafterseveraldozenyears. have beenindifferent toitso far, orthosewhowanttomaketheirconfes- besides thoseconstantlyinvolvedinreligion,manypeopleappearwho the mostdevoutwouldventuretomakeanightvisitinchurch.However, the opportunityforsacramentofpenance.Onemightthinkthatonly use them of Many Lord. their to close be study, to and work with filled Busy businessmen,newly-weds,pupilsandstudentstakepartafterdays Sacrament. Duringthistimepriestswaitforthefaithfulinconfessionals. with prayersforhealing,of worship andadorationoftheBlessed carried into thebasilica for theservice. (…) The priestsheard people’s all of them suffered from seriousillnesses but a lot of ill people were er orlongerdistancesbycarriage, some ofthem200kmormore! Not July 2,1934,wasplaced in Gazeta Kościelna Kodeń in Lady Our of Sanctuary the to sick the of pilgrimage the ing very characteristic description of the special events that took place dur proposed thesekindsofprayerfromthebeginning the Province. The immensely important. The MissionaryOblates of MaryImmaculate prepare apantomimeordrama. activate the helpersataretreat, whocanlead the Way oftheCross,and religion, classtutors,andparishgroupsduringaretreat. Moreover, they Church areveryfrequent. The missionariesoftenengagelayteachers of Christ. Confessionsoftheyouthaftermanyyears absencefromthe teenagers. Thus, aretreat is formanypeople the time of comingtoJesus and children neglected religiously more and more find we because ies, in hospitals, prisons and schools. It is a great opportunity for missionar ence. It givesachance to preach the Gospelinaparishchurch, but also meaningful in evangelizing terms, because it takes in the biggest audi- are called ing duringthecentral festival organised inhonourofthepatron. Those before thefeastcommemorating the patronofagivenparishandpreach Besides promoting parish missions,Polishmissionaries lead The servicesaroundadoration ofthe BlessedSacrament are also pilgrimage sermons. A Lenten retreat seems to be the most : “Thesickcoveredshort- 2 - - -

Oblatio l 215 l Vita et Missio Oblatio l 216 l Vita et Missio to see,andaparalysedpersonhealed and gifts. Two wonderswere widely discussed: a blind person was able trust andloveintheheartsofherchildren,gavethemgenerousgraces faithful cried openly. (…)Notsurprisingly, OurLady, seeingsomuch It was somoving that many of the priests and the they will get better’. ing totheSavior’s words:“they will place their hands onthesick,and both rites blessed everybodywiththeMonstrance.Hewasfollowedbypriestsof were able to dosowerekneeling,the others werestanding. The Bishop church cemetery and thesickwereputaroundbasilica. Those who morning asplanned. The Bishop carried the BlessedSacrament to the the sickhadtobepostponed.(…)Ittookplace after dinner, notinthe Holy Communion was given only after the service, and theblessingof filled who pilgrims the wholetemple, sothatonecouldnotmove.Becauseofthecrowd, the stop to impossible was it however, sick, the the massanddelivered the sermonforsick.Itwasmeant only for of pilgrimsspentthewholenightinchurch.(…) The Bishopcelebrated confessions till late at night, and again early on Mondaymorning. A lot “The timeofsalvationhas come…” in thepresence ofamissionary, puttingtheirhandsontheHolyBible. married couple wants to renew their vows, or a family dedicates itself to thankthem, as forexample, during themission celebrations, when a es onthe verge ofa break-up. People sometimes visit the missionaries onciliation between belligerent parties, orthereinforcement ofmarriag have been living together for many years. There are also healings, rec- fruit oftheparishmissionsissacramental convalidation of coupleswho amazing goodness of God, whoembraces people with tender love. One to the“agape”organised bythelaity. all the people gathered in church. If possible, the sick are then invited them with theBlessedSacrament. Itisalwaysaverytouching time for missionary comesuptothesickand,walkingamong them,blesses After the Mass, the service for the sick is celebrated. At the end, the the suffering andseniorcitizens, duringwhichanointingisgiven,too. with asermonforthesick, strong enoughareinvitedforaspecialMass visiting the sick with Holy Communion and anointing. Those whofeel As wepreach during the mission or retreat, we always witness the One dayduringaretreat or parishmissionisusuallydevotedto 3 , placingtheirhandsontheheadsofeachsickperson,accord- 4 .” - obedience gives birth to faith. The reason why ourmissionasOblates through themysteryof announced Word, listeningtowhichwith missionary enthusiasm and thezeal of saints. ForGodsavespeople love, and faith with man, of Savior only the Lord, resurrected and fied and irreplaceable. It isdeliveringChrist, thecruci themessageofJesus element of evangelization is thesame.Itstill immensely important an opportunityforconfessions.Despitethevariety of ideas,thecentral city centers, combined with announcing kerygma, conversations and we see yet other supporting activities, such as evangelizing concerts in The missions ledbythem were called missionaries. the for kitchen a with flat a and confessionals speakers, a special van, which had a chapel with the Blessed Sacrament, loud- life. Therefore, theytravelled throughout intheProtestantregions in II, theywantedtohelpCatholicsreinforcetheirfaith andsacramental The OblatesfromGermanywerealsoverycreative. After World War of theso-calledinboundlessprairies touringmissions America. sures from other Oblates, who have become, since 1842, the pioneers the missionsis,ofcourse,still open. St.Eugene used different mea- The question of choosing the style and supporting activities in leading family oftheOblates,thathasalwaysbeenclosewithparishmissions. try ofspreadingtheGospelstill has aprivileged position there. In our which areaimed atreachingthebusypeopleofourtime. The minis- 330 parishretreatsandmissionseachyear. mission’s successareencouraged. The OblatesinPolandpreachsome logical Seminary, asking for prayers. We also note that prayers for the regularly send thedatesoftheir evangelizing works totheMajor Theo- the priestspreachingmissionsandretreats. The majority of theOblates In thelastthree years,theyhaveorganised regular prayer meetings for also appreciate themeaning of prayerforparishmissionsandretreats. of thenunsfromcontemplative orders.Ouraccademic communities more, manyofushaveagoodhabitentrustingourselvestotheprayer the wholeparishinprayingforblessedfruitofmission. What is sionaries sayprayersforthosetowhomtheyaresentandengage of the Kingdom of God. Before they arrive at a given parish, the mis- fruitful preaching oftheGospelandintroducingpeopletodynamics More andmoreoften,onehearsaboutvariouspastoralactivities, in influence enormous an has base prayer Undoubtedly,a creating Kapellenwagenmission. Today, -

Oblatio l 217 l Vita et Missio Oblatio l 218 l Vita et Missio words someappeal. The peopleseemed tobelistening to mewiththe Fortunately, the music did notdeafen me, on the contrary, it gave my was announcing in German a violin concert of Henryk Wieniawski. a speaker’s voice together with mine over the loudspeakers. The man preaching in oneparishattheGerman border, whenpeople could hear Father KrzysztofCzepirskitoldastoryaboutoneof them:“Istarted formation Itookholyorders.” of years those all seminary. After the to went I finally Cross, Holy at of MaryImmaculate. First Ispentfouryearsthere,thenwasanovice them to the Minor Theological Seminary led bytheMissionaryOblates the documentstoonesecondaryschool. I took After thatconfession form Iattended, talkedtomeaboutthe future.Ihadalready submitted and wenttotheotherconfessor. Then themissionary askedmewhich other onewastalkingtopeoplemuchlonger. SoIleft the‘fast’ queue sions veryquickly and the queue was getting smaller and smaller. The important the roleofaconfessoris.Onethemwashearingconfes- day I was standing in a queue to a confessional. Here you can see how Oblates of Mary Immaculate. It was 1958. I was in the 7 sions were held in my parish. They were organized by the Missionary in life but ‘acoincidence’ helpeddecide my life… I was14whenmis- Stanislaw Grzybek, said about his calling: “There are no coincidences sionaries werepreaching. One highly-regarded Polish preacher, Father are Oblates among us,whosecalling awoke in their youth, while mis- brotherly life, and help young people to discern their calling. There its naturethecallingtomissionaryactivity. bearing witness to it, with the awareness that the Christian calling is in believers discover the gift of theirbaptismal faith, and responsibility for parish missionsandother initiatives in parishesandworkplaces, to help missions, especially in the Year ofFaith: “It is appropriate to support invites us touseone reliable form ofpreaching the Gospel –the parish life. Canonegivemore?offer more? That iswhytheChurch for theFatherwhoisinHeaven,eternal for yourselfbutJesus, lizing invitation: “From nowonyoushall catch men.” (Lk, 5:10)–not youthful vigor, isthefactthatittakesupdynamicsofevange- is still relevant, necessary, beautiful and attractive for the young, full of There are also humorous situations in the work ofmissionaries. Parish missions are an opportunity for us to bear testimony to 5 ” th form. One grace and sinners can be reconciled with God. The Church shouldalso announce and teach God’s Word, through which people can receive because “theChurchisfor evangelization, which meansthat it must Gospel, whowoulddevotedly serveit,notconservingtheir strength, world, Europe, and Poland are still calling for such advocates of the their time, their strength and, if necessary, even life” (see above ). The Gospel is“the Truth andthatiswhythetruthadvocates mustdevoteall the solidknowledge of preachers. Then thePope reminded usthat the ligions” (Evangelii nuntiandi negligence or mixing the rulesofGospelwiththosefromotherre- and preachersoftheGospelareinvitedtothisevent. professors oftheologybutalsointerpersonalcommunication specialists Prowincji OMI(MissionaryCommitteeofthePolishProvince). Notonly have been organised for many years by Komisja Misjonarska Polskiej their preachingtechniquethankstoscience-formationsessions,which missionaries isgoingtoberesumed.Otherretreatleaderscanimprove aries werepreparedthatway. At present,theformationcentreforyoung carried outinatwo-yearperiodoftime. The nextthreegroupsofmission- retreat, triduum,andhelpedlocalparishpriests. The schoolprogramwas Apart fromthoseactivities,youngmissionariesledan Advent orLenten vocal emissionworkshopsledbyonewell-knownPolishtheatreactor. were prepared. What was also considered precious was the diction and the way ofthecross,riterenewingparishmissions,Marianservice) presentations, multimedia Eugene, St. about film (a aids diovisual letic workshops,duringwhichparishmissions,aschoolretreat,andau- young missionarieslivingtogethermetregularlyforlecturesandhomi- tof Czepickiwastheoriginatorandatutorofproject. A groupof sionary school was created in the Oblate house in Poznań. Father Krzysz- important initiativeofthiskindwastakenupin2004. The so-calledmis- Oblates havealwaystriedtoformalarge groupofmissionaries. A very liked listeningtoviolinconcertseversince.” loudspeakers andthepeople in church started applauding, too. Ihave across thestrings. You could hear the sound ofgeneral applause in the ing the end, I managed to finish the sermon with the last draw of a bow background ofthemaster’s music. When Ifelt the concert was reach Pope Paul VI saidthat preaching the Gospel“can’t stand either Preaching theGospelrequireszealouspreachers. Therefore, Polish , 5). That is whyitnecessarytocare for -

Oblatio l 219 l Vita et Missio Oblatio l 220 l Vita et Missio which themissionariesblessmissioncrosssetoutsidechurch. evening Mass, and finishes one week later on Sunday with an afternoon service, during religious lifeandthemissionarycharismaofSt.EugenedeMazenod! of conversions, revive the spirit of faith, and stir young people to desire example of life andthedevotedserviceofPolishmissionariesbearfruit of Hisdeath and gloriousResurrection”’ (seeabove).Let this excellent memento a is which Mass, of celebration Christ’s in manifest sacrifice sionary. Occasionalservicesareorganized duringthetriduum,too. parish (for example, the patron’s dayora feast of Mary).It is usually led by one mis- 5 4 3 2 1 Congregation forEducation, In Poland,parishmissionusually lasts eight days. ItstartsonSaturdayduringan Nr 33(August19,1934),p.385. It isaboutRomanCatholicandGreekpriests. Triduum means3-daypreaching the Gospelbeforespecial events inagiven on theYear of Faith Sebastian Wiśniewski, , nr6, Vatican, January 7,2012. [email protected] Obra, Poland omi années 1973-1988.Lesdirecteurs nationauxquiontsuivisontlepère également été directeur de l’apostolatnational de Madagascardansles mé lepèreFrançoisLeGall SMMresponsabledutravail. Ce dernier a nom- a qui Razafindrazaka Jérôme l’évêque C’est 1973. en commencé périodiquement dansleport. normale, notamment, les pêcheurs et les marins locaux qui demeurent que beaucoup d’entre eux nesontpastouchés par l’activité pastorale prendre untravailpastoralparticulier avec lesgensdelamerparce que depuislongtempslesévêqueslocauxontperçu le besoind’entre étonnant pas donc n’est Il l’île. de port grand plus le est elle et gascar prennent part. toire longuedequaranteans.Etcelafaitquatorzeans quelesoblatsy des gensdelamer. Cependant, cetapostolat à Toamasina aunehis- cree les normes,droitsainsiqueprivilèges du travail pastoral maris, du24Septembre 1977 [cf: AAS 69(1977),p.737-746].Celui-ci Déplacement, en Personnes les et Migrants les pour tifical Pon- Conseil du décret le par définies mer,été la ont de gens les parmi personnes quisontenmouvementlamajoritédel’année. oblate. Lesstructuresecclésialesnormalesnetouchentsouventpasces mations surcettemission,carelleestassezpeuconnue,quoiquetrès de laMer, à Toamasina. Celavautlapeined’apporterquelquesinfor temps, uncentreaudiovisuelOMIFILM,àFianarantsoa,etl’Apostolat et de paroisses dans les villes, ils dirigent également, depuis quelques En plusdel’accompagnamentcommunautésbasedanslabrousse les oblats s’efforcent d’être proches desgens avec lesquels ils travaillent. LE TRAVAIL DESOBLATSANSL’APOSTOLAT DE L’Apostolat delamer, sousuneformeorganisée à Toamasina, a Toamasina (Tamatave) est la deuxième plus grande ville de Mada- pastoral, letravail pour ecclésiale structures les Officiellement, A Madagascar, commedansbeaucoupd’autresendroitsdumonde, À TOAMASINA(TAATAVE),ADGASCAR W ojciech K luj , omi Apostolatus LA MER - -

Oblatio l 221 l Vita et Missio Oblatio l 222 l Vita et Missio en raison de la crise. En outre, de plus en plus de navires qui s’y arrêtent en raisondelacrise.Enoutre, deplusennaviresquis’yarrêtent rins étrangers,àl’heureactuelle, moinsdebateauxfontescaleauport breux marinsmalgachesfréquentent cefoyer. Encequiconcernelesma- être spirituel, assure le développement culturel et la promotion humaine. Madagascar) quivisitentcecentre.L’Apostolat sesouci deleurbien- environ 3000 marins et pêcheurs (aussibien étrangers qu’originaires de ouvert àtous,dulundiausamedi,de9h21h.Chaque année,ilya Toamasina 501). Le centre de l’Apostolat de la mer est actuellement à proximité du portàl’adressesuivante travaille comme aumônier diocésain. Le siègedel’Apostolat est situé ce dernier, sousla direction de l’évêque local, le père Stanislas Kazek bureau dedirectionnational distinct de celui du diocèse. A latête de tout le pays pendant de nombreuses années. Depuis mai 2012, il y a un a étélesiège central de l’Apostolat de tout le diocèse, mais aussi de le père Marek Ochlak et, enfin jusqu’à ce jour, le père Stanislas Kazek. père RobertKoniczek, ensuite lepèreJean-DidierRazanadrafara, puis quatre oblats yonttravaillé en tant que responsable; tout d’abord,le Rakotoarinosy. Durantlesquatorze ans deresponsabilité de cet oeuvre, Gall, lepèreSjefRamaeckers, Fr. Noël Tombozandry etlepèreJulien fonction de responsable; diocésain était rempli par le père François Le quand l’Apostolat a été confié aux Oblats dans la ville de Toamasina, la la merexistait déjà depuisuncertain nombre d’années.Jusqu’en1999, de la paroisse de N.-D. de Lourdes dès1987, alors que l’Apostolat de ce diocèse,en1981.Danslaville même, ilsontprislaresponsabilité core d’oblatsàMadagascar. Ceux-ciontcommencé leur apostolatdans Randriamamonjy. rempli cette fonction jusqu’au responsable actuel, l’évêque Marcellin Malo, MgrRenéRakotondrabe, MgrZygmunt Robaszkiewicz quiont dernier, ce sont le Card. Armand Gaëtan Razafindratandra, Mgr Michel responsable lorsdelaConférenceépiscopale de Madagascar. Après ce pour Toamasina mer, ainsi que pourtout Madagascar, il en devintle première la de l’apostolat de fondements les créé a Razafindrazaka rôme 2002) et, depuis 2002, M.Félix Randrianasoavina. Lorsque Mgr Jé- Marcel Batard CSSP (1988-1993),lefrère Yves Aubron FSG(1993- L’Apostolat dirige elle l’île, de port principal le Toamasinaest que fait du raison En Quand est né l’Apostolat de la Mer à Toamasina, il n’y avait pas en- Le foyer de Marins : Stella Maris Club. De nom- : 16ruedelaRéunion(BP 98, le cadredel’Apostolatla Mer. au-delà des activités strictement pastoral, que lesoblats travaillent dans matériel de base,etmêmedelasanté.C’estdoncdanscedomaine, bien taux deleurfamille,quece soitauniveaudel’alimentation, des besoins fondamen besoins aux subvenir de difficile plus en plus de est leur ils fait la rémunération des pêcheurstraditionnels aussi. Parconséquent, pêchent. Le nombre de poissons diminue donc dans la région, et de ce industrielle. Ces dernierspréparent et congèlent directement cequ’ils grands bateaux quilongentlescôteset pratiquent la pêcheàuneéchelle ne sontpasenmesurederésisteràlaconcurrence de cesinnombrables nels, réalisant leur pêchechaquejour àborddeleurspetites pirogues, qui setraduitparuneaugmentation du chômage.Lespêcheurstradition années, principalement en raison de l’instabilité politique et sociale, ce tuée de familles de pêcheurs modestes.Ceux-ci souffrent cesdernières majorité de leurtemps,autravail auprès delapopulationlocale, consti- est nécessaire,delesprépareràrecevoirsacrements. ter à diversescélébrations ou événements organisés poureux,et si cela Madagascar qui visitent le foyerStella Maris. Ilestpossibledelesinvi- dans cesconditions,demeneruneactivitépastoraleconstanteetconcrète. quelqu’un meurt à bord du navire au cours du voyage. Il est donc difficile, Cela seproduitdansdescirconstancesexceptionnelles,parexemplesi taine prennel’initiatived’inviterl’équipeduFoyeràborddeleurnavire. liers. Parfois,quoiquerarement,ilarrivequelepropriétaireoucapi- naux, lesconteneurs,vraquiers,bateauxdecroisièresetpétro- bord desbateaux,telsquelesbateauxdecabotagenationauxetinternatio- Maris clubdel’ApostolatlaMereffectue, auquotidien,desvisitesà le Foyer. C’estlaraisonpourlaquellel’équiped’accueilduFoyerStella times faceauterrorisme],seulunpetitnombred’entreeuxpeuventvisiter et de recommandations visant à améliorer la sécurité des transports mari- national ShipandPortFacilitySecurityCodeestunensemblederègles la situationdanslepaysetdesnouvellesdispositionsl’ISPSCode[l’Inter fectuer qu’uneseulesortieenville. Aussi, comptetenudel’instabilité port pendantenviron24heures,nedonnantlapossibilitéauxmarinsd’ef- s’effectuent assez rapidement. Ainsi, la plupart de ces bateaux reste au sont desnaviresporte-conteneurs,dontledéchargement etlechargement Dans lecentredel’ApostolatlaMer, lesoblatsconsacrentla Il est plus facile d’entrer en contact avec les marins originaires de - - -

Oblatio l 223 l Vita et Missio Oblatio l 224 l Vita et Missio de nombreuxpêcheurs,fut remis,aprèslacélébration, « une Attesta 2011, àla messe diffusée à la radio locale dans une paroisse où vivent des photosdediversesactivités. des pêcheursetmarins ainsi que leursenfants. Tout cela illustré par l’Association desfemmesdepêcheursetmarins, puis l’Association tant les activités de tous les groupes d’Apostolat de la mer, c’est-à-dire messe solennelle, suivie d’uneexposition dedocumentations, présen- le baptêmeet7laconfirmation. tions, onpeutconstaterparexemplequ’en2011 21personnesontreçu de Marie Immaculée) et deux laïcs. Comme conséquences de ces ac- une religieuseRéparatrice), (Réligieuse delaSœur deuxoblats(Oblats (que se soit les enfants, les adolescents ou les adultes) est dirigée par famille des gensdelamer. Àprésent,lacatéchèse qui leurestdestinée manche du moisla messe estcélébrée pour l’ensemble de la grande cités locales),ouautresdemandesparticulières. bord desnavires,l’organisation destransports(danslamesurecapa- sonnés, lapréparationdediversdocumentationsnécessaires,lesvisitesà d’autres ministères,commelesvisitesauxpêcheursoumarinsempri- des pêcheursestanalphabète).Parfois,ilsleurfautentreprendreaussi tion etlaformationdesjeunesleadersl’alphabétisation(lamajorité choléra (maladieslespluscourantesàMadagascar),danslascolarisa- permettant desoignerlepaludisme,labilharziose,tuberculoseet médicaments aux et médicaux soins aux d’accès et alimentaires ficultés sociale, danslamesureoùilssoutiennentlesgensdemerencasdif- d’approfondir leurfoichrétienne.Leurtravails’élargit àunedimension les gensdelamerauxvaleursspirituellesetleurdonnerl’occasion ces événementspermettentauxmembresdel’Apostolatsensibiliser La journéemondialedumarin,4)desdisparusenmer. Ainsi, que: 1)Ledimanchedelamer, 2)Lajournéemondialedupêcheur, 3) importants, puislesévénementsimportantspourgensdelamer, tels liturgiques dechaquesemaine,ainsiquecellesdestempsliturgiques l’éducation religieuseetlapréparationauxsacrements,lescélébrations en plusieurschamps.Letravail,danssadimensionpastorale,comprend À l’occasion delajournéemondiale du pêcheur le20novembre À l’occasiondelajournéemer, le13juillet 2011, aeulieuune En ce qui concerne la dimension pastorale, chaque premier di- Schématiquement, les travaux de l’apostolat peuvent être divisés - la mer, lesreligieuxetreligieuses,ainsiquepouvoirspublics. cession commune,ontparticipé,enplusdelagrandefamilledesgens pro- cette À fleurs. de couronnes leurs jeter y pour proximité à trouve se de l’Apostolat,lesgenssesontrendusenprocessionjusqu’àlaplagequi chevêque de Toamasina, Désiré Tsarahazana. Après lamesseaubureau mer. Le27novembre2011, cettecommémorationaétéprésidéeparl’ar de lapêche. vice d’une productivité qui met en valeur les méthodes traditionnelles tion les pêcheurs eux-mêmes. L’Apostolat de la mer qui travaille au ser activités demeurentlavannerie etlabroderie. pour lacoordinationdes Associations de femmesdontlesprincipales Les SœursdelaCongrégation desFilles delaSagessesontencharge saint, l’Associationorganise unchemindeCroix. chants, dedansesetd’unedistribution de petits cadeaux. Le Vendredi Ils réalisent des tableaux vivants sur la naissance du Christ, suivis de Habituellement, plus de 300 enfants viennent à la messe puis au repas. et d’unrepascommun.Descélébrations similaires ont lieuavantNoël. on célèbre la journéedel’enfant,qui comprend lamessesuiviedejeux çoivent un repaschaudquelesparents sechargent depréparer. Enjuin, soins, suivant les besoinsdumalade. Tous lessamedis,cesenfantsre- raison, il participe aux frais de santé, dont les médicaments et diverses de la Mer considère la santé des enfants comme prioritaire. Pour cette l’aide pourpayerlesfraisdescolaritéetfournitures.L’Apostolat àMada- crise de gascar. Parconséquent, une trentaine d’enfants parrainés reçoivent de période en cette surtout difficile, situation en sont pratiquent différents sports.Pourlamajorité des enfants,leursparents ou ducrochet, les garçonsde11 à15ansfontdestravaux manuels et 10 ans, ils font du bricolage, les filles de 11 à 15 ans font de la broderie vaient 18animateurs. Lesenfantsysontrépartisselonleursâges:de7à et 2011, l’Association comptait 220 membres, parmi lesquels se trou- (Association des enfantsgensdelamer).Danslesannées2010 borent au service de l’Apostolat. Pour les enfants, il y aFizampirama » confirmant que ce groupe s’impliquait dans une formation au ser À noterque,dansledomaine social,diversesassociationscolla Depuis 1987,oncélèbrelajournéedeprièrepourlesdisparusen La plupart des activités entreprises impliquent principalement Il yaaussiLes Associations desFemmesdePêcheursetMarins . - - - -

Oblatio l 225 l Vita et Missio Oblatio l 226 l Vita et Missio reconnus d’accroître le travail, la sécurité en mer ainsi que la gestion la que ainsi mer en sécurité la travail, le d’accroître reconnus un développement de la profession permettant aux pêcheurs qualifiés et entraîne Cela traditionnel. pêcheur de profession la de reconnaissance des loisparlaformationsur laréglementation de lapêche,implique une Du pointdevuel’administration de l’État, l’application durespect qualifications des fonction qu’ils ontacquises, ce que leurpermet d’avoir une autonomie propre. en augmentent elles compétences, leurs vement réservéeàlapêchetraditionnelleetartisanale. la pêche commerciale est interdite aux grandessociétés, mais exclusi périodes depêche,ainsiquelazonedeuxmillesmarins danslaquelle matériels comme les mailles des filets etc...). Et ce tout en respectant les riaux soit observée (conformité avec la législation dans l’utilisation des maté de l’emploi sur loi la que afin l’environnement, de protection la de leurtravail directement aux consommateurs, et deprivilégier aussi de permettre à cette population depêcheurspouvoirvendrelefruit reconnue par l’administration d’État. L’objectif de cesprogrammes est formation, les participants reçoivent de leur formateur, une attestation et l’autreàlamiseenpratique descoursthéoriques. Au termedecette cours sontpartagésendeuxsessions,l’uneestconsacrée àlathéorie terne des moteurs et transmettent les basesdela loi sur la pêche. Ces en mécanique de moteur qui enseignent le service de combustion in- de lasécurité, et quiinitient aux techniques de pêche,desspécialistes la de marine marchande, qui transmettent les rudiments de la navigation et officiers des dont compétents, enseignants des par dirigés sont nels. Cescourshebdomadaires, destinés à desgroupesde15personnes, panato organise des formations régulières pour les pêcheurs tradition 2008, avec l’Apostolat de la mer, de l’archidiocèse de Toamasina, Fim- du diocèse, dans les préfectures de Vatomandry et Mahanoro. Depuis riques de Toamasina, maisaussidesrégionssituéesausuddelacapitale chiffre inclut les pêcheursdelarégion,aussiquedesrégionspériphé- comprend dix petites associations et compte plus de 300 membres. Ce tions dePêcheurs Artisanaux etTraditionnels deToamasina). Celle-ci des Associa- mise en place avec l’Association Fimpanato (Fédération simple de l’Apostolat, concrète et enmême temps intéressante, est pêcheurs d’être plus professionnels dans leur métier. Une initiative vice dubiendesgensdelamerentreprendactionspermettant aux De cette façon, les pêcheurs locaux sont soutenus.Concernant - - - (2005) no.1,p.33. karze (1980-2010), Warszawa 2012,p.135-137. l’année, enmouvement. que spécifique groupe ce constituent les gensdelamer, demeurant pour unebonnepartie de avec travail un dans mission leur réaliser tion ensituationdeprécaritéstructurelle. Il s’agit donc, d’uneaction qui permettrait de promouvoir cette popula- plus de150 000pêcheursquiravitaillent le marché local à plusde70%. de développement, dans la mesure où la pêche traditionnelle compte concerne une population pauvre maisdotéed’unpotentiel considérable nauté (dans sonvillage, dans saville, et au niveau national). Le projet signifie reconnaissance du pêcheur traditionnel qualifié dans la commu cela ensemble, son dans société la pour Enfin, marines. ressources des p. 32. no. 4,p.31. S. R. Archive del’ApostolatlaMer:rapports. C’est danscesconditionsquelesoblatsàMadagascartententde M. J. R K K O óżański azek oniczek chlak , W Apostolacie LudziMorza,« MisyjneDrogi»(2009) , , , Duszpasterz marynarzy irybaków,« MisyjneDrogi» Duszpasterz Misjonarze Oblaci Maryi Niepokalanej na Madagas- Moje różne posługi, « różne Moje B ibliographie Misyjne Drogi » (2000) no. 1, [email protected] Wojciech Kluj, Warsaw, Poland omi -

Oblatio l 227 l Vita et Missio

Oblatio Familia oblata Oblati

PARTNERS IN MISSION AND THE FRIENDS OF EUGENE SHARING THE OBLATE CHARISM IN THE ANGLO-IRISH PROVINCE

Lorcán O’Reilly, omi, Mary Tyrre

Over eight years ago Fr. Tom Murphy omi set the Province on a l new journey when he called for lay people to be invited to the Congress

of the Province. The theme of the Congress was to be “Partners in Mis- 229 sion.” It was the first time we had invited the people we walk, with to l

such an event. The days we spent together helped shape the direction taken by the Province in the years that followed. Four years later this new direction would lead to the establishment of the Partners in Mission team based at Denis Hurley House in Lon- don. The then Provincial, Fr. Willie Fitzpatrick, encouraged the team to find new ways to engage with people during a time of immense change within the life of the Province. He also committed us to finding new ways to journey with people in parishes from which we would have to withdraw, due to the limitations of our own personnel. At present, we have a team of six people involved in the Partners project. The team is comprised of one Oblate and five lay people who share both our spirituality and mission. Two of them are devoted to youth ministry, two others work in the area of charism development, and the final member of the team takes care of the administration needs of the project. This commitment to the engagement of staff is a signifi- cant financial commitment of the Province, and a sign of the Province’s determination to “re-found” itself to meet the needs of the 21st century. Oblatio l 230 l Familia Oblata different levels ofbelonging, while at the same time respecting and the illustrationbelow. relationships with the people we minister to and with, as isindicated in we wouldriskcuttingourselvesoff fromourOblateheritage. run intothesand.Finally, if‘innovation’ werethedominantfactor, then trying tobeallthingspeople,andintheprocessourenergy would If ‘responsiveness’ weretodominate,thenwewoulddevoteourtime ply repeatingwell-triedsolutionstoquestionsthatmayhavechanged. nuity’ dominate, then we would risk being locked in the past,and be sim- low anyoneofthemtodominate,inthisrenewalproject.Should‘conti- innovation invitesustoleavenothing“undaredfortheGospel.” St. Eugene, and to reach out to the needs of the present moment. While to befaithfultheexample rich traditions.Responsivenessisforusof continuing thebestpractices of ourOblateheritage and buildingonour are: Continuity, ResponsivenessandInnovation. By continuity we mean We are trying to find ways to connect with people at each of these of each at people with connect to ways Wefind to trying are There is a recognition that there are different levels of belonging or There isachallengetoholdthesethreevaluestogether, andnotal- The valuesthat underpin theworkofPartnersinMissionteam D ifferent R elationships O ur V

Members ofourParishCommunities Share inourmission Share ourspirituality Share ourspirituality&mission within alues

the O blate F amily from ministryinanumber of parishes,somewhichdated back tothe Oblate Summer School,andworkshopswithFr. FrankMorrisey on-going faith formation, through awiderange of eventssuchasthe as membersofourparish communities, we have been working to offer developing their individual faith journey. Forthebroadestgroup,such of thekeyaspectsthisnewendeavour. would liketospendthenextpartofthisarticle exploring indepthsome has takenplaceinmorerecenttimes. it isasignofgreathope,I As to Lourdes. key roletheyplayeachyearaspartoftheProvince’s annualpilgrimage and abroad. Most people are familiar with the Youth home Service through the at both endeavours of variety a to contribution significant Youth Service has been in existence for over 25 years,andmakes a the Oblate Youth Service, and the Friends ofSt.Eugene. The Oblate mission. The twomainexamples ofthisinthelifeProvinceare the storyof Anglo- IrishProvince. range of DVDsonthe life of the founder, The Lourdes Pilgrimage, and has beendeveloped inconjunctionwithOblateMedia. These includea charism with Fr. FrankSantucci fered a range of activities including workshops and retreats on the of the supporters of MAMI. Inresponding to this group, wehave of- of themission. connection withthework This groupcanincludemany Province. cially true forthemanyotherreligiouswecollaborate with acrossthe but whoaresupportedthroughotherformsofspirituality. This isespe- the widerCongregationandMazenodianfamily. that charism isbeing expressed andlived out at home and throughout aimed at sharingaspects of theOblate charism, and the story ofhow We alsoproduce a quarterly newsletter called “Oblate Connections”, As partoftheRe-Founding ProcesstheOblateshadtowithdraw The establishment of the Friends of St. Eugene is something that our and spirituality our both share who those are group final The The third group share our spirituality, but don’t have a day to day The secondgrouparepeoplewhoshareourmissionaryendeavour, T he F riends omi

of . Inaddition, a rangeofmaterials S t . E ugene

omi .

Oblatio l 231 l Familia Oblata Oblatio l 232 l Familia Oblata cess. In addition, there is also a group in formation in Crewe Parish, from cess. Inaddition,thereisalso agroupinformationCreweParish,from London. These parishes alsohavegroupsundertaking the formation pro- are groupsofenrolledFriends at Tower Hill andQuexRoadparishesin ed totwoparishesstillbeing servedbytheOblates,sothattodaythere make adifference intheirlocalareaandsofurthertheReignofGod. way.They supporteachotherthroughFriendship,PrayerandService, to the charismofSt.EugenedeMazenodintheirdailylives, intheirunique rolment as“Friends”withgreatpride. as Friends of St. Eugene, and wear the badge they received at their en- enthusiastically for almosttwoyears. They areveryproudtobeknown been meeting, praying and studying the life and charism of St. Eugene The answerwasaresounding“Yes”! more formal way withthe Oblate congregation and the Oblate charism. ris GreenonMerseyside would be interested in staying connected in a the previouslyOblateparishesinBirmingham,RockFerryandNor support oftheProvincial Council, to explore whether the people of countries sometimes referred to as Oblate Lay Associates. Itstates that: Irish Province used to develop the Friends ofSt.Eugene – in other Oblate ConstitutionsandRuleswastheframeworkwhich Anglo- wish tobemorecloselylinked withOblateSpirituality. Rule37aofthe veloping anassociation called the FriendsofSt.Eugene charism wasaliveandactiveinthelivesofmanyparishioners. the ordainedOblateswerewithdrawingfromtheseparishes,Oblate the handovertodifferent dioceses,itbecameapparent, thatthough foundation of theProvince itself. However inthe months leading up to In 2011 inresponsetorequestsreceived,theprojectwasextend- As noted in theirMissionStatement,they respondtothecalllive The threeoriginalgroups,locatedintheplacesnamed above,have A decision was taken by thePartnersinMission Team with the amongst themselvesandwiththeOblates. They shareinthecharism in thespiritofcommunion and reciprocity life, andtoliveitinwaysthatvaryaccording to milieu and cultures. that theyarecalledtoshareinthecharismaccordingtheirstateof Church, anditradiates throughout theworld.Laypeoplerecognise The charismofSt.EugenedeMazenodisagifttheSpiritto The Anglo-Irish Province responded tothese needs in2010,byde- , forthosewho - family. family. our dailylivingofthegospel. of the story ofSt. Eugene and hischarism, as a source of inspiration for such individual attachments were transformed into a deep appreciation However asparticipants journeyed throughthefullformation process, without having any formal awareness of the charism of St. Eugene. spirituality because oftheirexperiences with Oblatestheyhadknown, them, it became obvious that people were initially attracted to Oblate ple toconnect with OblatesorOblatespirituality. As weworkedwith Partners inMissionteamareexploringwaysoffulfillingtheserequests. groups ofFriendstobeinitiatedandformallyenrolled. At present,the requests too, from parisheswhereOblatesare currently on mission, for 20 currentlyengagedintheformationprocess. There havebeenother now haveover60peopleenrolledasFriendsofSt.Eugene,withanother which theOblateswithdrewin2010.Sinceprojectbegan2010,we Oblate family. the formationperiod:ImpassionedForChristprogramme (IFC). following outlineshowsthewiderangeoftopicsthatare dealtwithduring of thistime,peopleareinvitedtojointhefullformation programme. The to liveasaFriendofSt.Eugene,and to share in the Oblate story. At the end about St. Eugene and the Oblate charism. They explore what it might mean introductory sessions open to anyone who is interested in finding out more charism teamundertheguidanceofFr. MichaelHughes whether theywishtocontinueas“FriendsofEugene”,andifso,how. them. At the end of the formation programme, the participants discern year, what friendship with St. Eugene and the Oblates could mean for gramme offers peopletheopportunity toexplore,overtheperiodofa ing FriendsofSt.Eugene,iscalled “Impassioned forChrist”. This pro- 2 3 4 The formation programme for those who are interested in becom There isnodoubtthesegroupsarerespondingtoaneedofpeo- 5 1 The formation programme was put together in early 2010 by the The formationprogrammewasputtogetherinearly2010bythe th th rd nd st session:LaunchingImpassionedforChrist. session:HowtheOblateslive outtheirmissionintheworldtoday. session: How St. Eugene enriches the lives of Oblates and the session: How Mary enriches the lives of Oblates and the Oblate session:HowMaryenrichesthelivesofOblatesand theOblate session: How Christ enriches the lives of Oblates and the Oblate session:HowChristenrichesthelivesofOblatesand the Oblate omi . There are three . There arethree -

Oblatio l 233 l Familia Oblata Oblatio l 234 l Familia Oblata charity), prayerandservice. Through thesebasicvalues theywitnessto “Why isSt.Eugenesolittle known?” ues tohaveitseffect onourtime.”MostoftheFriends wouldwantadd, contin- it But lived. he which in age the to limited not is influence “His the statementofBlessedJohnPaulIIatcanonization ofSt.Eugene, quickly become attracted to St. Eugene and his charism. Agreeing with a one-yearperiod: answer isyes,thentheyareaskedtomakethefollowingpromisesfor cern whether they wishtobeenrolled as FriendsofSt.Eugene. If the YouTube, slides,photographs,photocopiedsheetsandmusic. tation techniques are used within the sessions, PowerPoint, Internet / the poor andmostabandonedwherewelive. A widevariety of presen- withthe purpose alwaystoseekwayspromote the charism of St.Eugene for /comments, / questions reflection / discussion by followed Oblate family. marginalised inthe(Anglo-Irish)localprovince. The core values of the Friends are - friendship (in the fullest sense The corevaluesoftheFriends are-friendship(inthefullestsense It hasbeenourexperiencethatpeoplewhomakethis journeyvery of St.Eugene. – Iwilltake time each year torenewmycommitment to theFriends for allpeoples. to mybeliefinthedignityofeach personandthecompassionofGod – Iwillmakeeveryeffort toactandmakechoicesthatbearwitness through othersgiveshimselftous. gives himselftoothersand through us encounter withtheLord,who Mazenod did,sothateacheventwillbetheoccasionforapersonal – Ipromisetolivethedayrealities of mylifeasSt.Eugenede pattern ofhislife. – Iwill seek todeepen my relationship withChristbyimitating the As afriendofSt.Eugene 6 At theendof formation programme, people are invited todis- The structure for each session involvesprayer, inputonthetheme, 10 9 8 7 th th th th th session:St.Eugene,theChurchandreadingsignsoftimes session:HowCommunityenrichesthelivesofOblatesand session:HowtheOblatesliveouttheirmissiontopoorand session:Christthesourceofourunity. session:Discernment. Founding initiative, and asignofanevolvingunderstandingwe ofhow Administration, andanumberofotherUnitswithinthe Congregation. a single book. This book has now been circulated to both the General ferent parts of the global Oblate Family, the material was compiled into is somethingthatcansupporttheformation of people throughout dif- this ongoingconversation, and inrecognition that theIFCprogramme charism of St.EugeneinotherProvinces. As partofourcontribution to riched by our sharing with people involved in the movement to share the living outoftheOblateCharisminBritaintoday. the to contribution significant a making is group each that and groups there exists a deep sense ofunity among the members of the different gether forbothretreatexperiences. and workshop There isnodoubtthat is supportedbytheprovisionofanumberopportunities tocome- port theMissionaryprojectsofOblatesworldwide. Along sidetheseactivitiesmanyoftheFriendsareraisingfundstosup- with collectingitemsoffoodortoiletriestosupportthoseindireneed. conscience during Advent, whileanothergroupsupportedalocalcharity ministry. Yet anothergrouphas writtenlettersinsupportofprisoners newly formedgroupislookingintothepossibilityofaPrisonersupport care ofthelocalgravesOblateswhohaveservedtheirparish,whilea the undertaken has group One Friends. local the befits as group each by undertaken as the Friends of St. Eugene are many and varied, and chosen or asMinistersofHolyCommunionthe Word. Groupserviceprojects as individualmembersoforganisations andsodalitieshelpingthepoor, most inthemindsofFriends.Manyundertakeservicetochurch vice totheChurchandthosewhoarepoororabandonedisalwaysupper Some projectsareongoing,otherslastforashortertime,buttobeofser local church,eachofthegroupsundertakedifferent missionaryprojects. situation. FaithfultothecharismofSt.Eugene,beatservice living thecharisminwaysthatareappropriatetotheirpersonalgiftsand the dignityofeachpersonandcompassionGodforallpeoples, The Partners inMissionProject is aconcrete expression ofthe Re- Over thelast number ofyears,wehave been supported anden- The relationshipbetweenthedifferentwithin theProvince groups C onclusion - -

Oblatio l 235 l Familia Oblata Oblatio l 236 l Familia Oblata God completely.” never waverintrusting to rememberofSt.Eugene,“Letus thewords many people in many different ways. As wemove forward, it is timely Province, thecharismwillcontinuetobepresentandnourishlifeof that no matter what the future may hold for the vowed members of the others whosharebotharespirituality and mission,arearemindertous house”, andtheFriendsofSt.Eugene,Oblate Youth Serviceand brothers. But as scripture says, “there are many rooms in my Father’s swer thecallofLordtojoinourwaylifeasOblate priestsand gage indecisionmakingwiththepeoplewhoshareourmission. for usinhowweconductourmissionaryendeavours,anden- terms of howwebuild towards equal partnership, and the implications many aspects of the vision of St.Eugene. There are challenges ahead in are called to sharelifeandmissionwithpeople who areinspiredbythe As a Province,we remaincommittedtoinvitingyoungmenan- As [email protected] A Lorcán O’Reilly, nglo -I rish Mary Tyrre P rovince omi to takeabackseat,oreven cause ittobeaburden. faith Christian the cause may This efficient. be to pressure the by fected threatens. Peoplewhohave justbegunacareer, noticeanatmosphereaf - apprenticeship elsewhere,so thatabreakinthesupportfaithmayoffer home, andeventheircountryoforigin,inordertobegin theirstudiesor also thefactthatanincreasingnumberofyouthmove farawayfrom considered normal;ithasbecomerare. Alongside theseobservationsis of theChurch.ProfessingoneselfforChristandHisChurch isnolonger in ourcountryhavegrownupanenvironmentwhich hasbeencritical More thaneverbefore,youngChristians,andespecially Catholics,here and havebecomemorelabyrinthinethanwhentheywere stillteenagers. even in the first stages of their careers, may have increased in complexity in theircurrentphaselife,beitduringvocationaltraining, orstudy, or sis. The questions that young adults mayhaveabouttheirfaith,and with- must, asitbelongstothecornerstonesofourcongregationonaglobalba- today’s dayandage. Therefore anintensivepastoralcareforyouthisa to openwidethedoors,sospeak,foryouthandyoungadultsof maculate, the Oblates of the Central European Province make an effort de Mazenod. As itwasduringthefoundationofOblatesMaryIm- two-year formationprogramatthemoment. men and womenhave already joined our group, andsixothersare in a sociates”, that is especially aimed at young adults. Thirtyseven young few yearsagoandhave,asaresult,developedmodel,the“Oblate As- of the Central European Province have asked themselves this question a spirituality and charism of ourCongregation? The Oblate missionaries Caring for young people was always a heartfelt concern for Eugene Caring foryoungpeoplewasalwaysaheartfeltconcernEugene How canwesucceed in encouragingyoungadultstoenterintothe ENTHUSIASTIC ABOUTCRIST,TEURCH, THE GROUPOFYOUNOBLATEASSOCIATES IN THECENTRALEUROPEANROVINCE D irk F ey , omi AND HERMISSION , S ebastian V eits , B enjamin

W eiss

Oblatio l 237 l Familia Oblata Oblatio l 238 l Familia Oblata ropean Province. Every yearall of the groups meet in Hünfeldfor the mission, andintheirrelationship withChrist. life originates in their enthusiasm for Christ,the Church andHer experienced through theminthisworld. The foundationforthissort of to deepentheir relationship with Christ. They live sothatGodcanbe the Associates strivetolivealifeofprayerandservice,inorder de Mazenod. Through alife in accord with the charism of St.Eugene ates renewapromisetolive according tothecharismofSt.Eugene, the Associates during theirfrequentmeetings.Everyyearthe Associ- speaker coordinator. An OblateFatherservesasaspiritualguidefor sociates. All six groups,including thesuperregionalgroup,votefora Group witheleven Associates, andtheCzechGroupwiththirteen As- the Saxon-SorbianGroupwithseven Associates, theSouth-German Associates, nine with Group Hünfeld the Associates, five with Group Burlo The formed: were groups five following The time). the at bers formed alongsidethesuperregionalgroup(whichconsistedof37mem as regionalheadquartersfor Associate groups. wastaken step when distinct communities, like Hünfeld and Munich, were established Afurther offormation. aprocess through affiliation had aconnection withindividual communities, a chance to deepen this In 2004,theOblatesofGermanProvincegavepeoplewhoalready ensure that the charism of the founder is made accessible to “outsiders”. entire Church.Subsequently, theOblateshavemadeintensiveefforts the to for existence Christian successful a of example an as him firmed ted totheneedsofyoungadultsaswell. fit- been now has adults, middle-aged of reality daily the at aimed was tion with the spirituality of Eugene de Mazenod, which, until this time, ince hasbeenworkingonawell-tried model since 2007. The associa- de Mazenodmoredeeply. Forthispurpose,theformerGermanProv- in today’s world,hashelpedustodelveintothecharismofSt.Eugene The six Associate groups formthe Associates ofthe Central Eu - It wasduringthistime that regional groups ofyoung Associates The canonization ofEugenedeMazenodinDecember1995con- The answertothischallenge, to deliberately live theChristianfaith O mi A ssociates

- panionship thatresults,are asourceofstrengthforthe Associates. Each touch withdiverseReligious Orders, andwithcharitable organizations. Evangelical congregations. The Associates make an effort to keep in in theexchange thattheyhavewith Muslims, andwithProtestant exchange that the Associates have with each other. This isdemonstrated ecclesiastical organizations has a highpriority, alongwiththespiritual in apluralistic society. Communication with ecclesiastical and non- on theconcreteneedsofeachgroup. for a weekend of further training. The theme of each weekend is based the great number of participants. The individual formation groups meet These weekendsare different than the formation weekends, because of prayer, andthroughconcretecollaboration. ble Christians.Inmanycases,theyoffer theOblatessupportthrough life, since theychoosetoliveasconvinced, approachable, and visi- communities. the of apostolate The day to day in fulfilled is Associates regional Associate groups,aswellintheirrelationship withOblate de Mazenod,andit is realized in companionship in regional and super This communionisbaseduponthebondtocharismofSt.Eugene mission tothepoor, andwithlovefortheChurchasBodyofChrist. mission throughwitnesstothislove,withauniqueemphasisontheir tangible for all. This experience isplaced in closeconnection with our made is God of Love the that him through is It Christ. Crucified the all mitment to Christ. Together with St. Eugene their focus remains above com- confident and essential their is the Associates of late-Spirituality statutes: spirituality, communion, and apostolate. The attribute of Ob- the Associates amongthemselves,andwiththeOblates. of the Associates withtheCongregation. They alsocarefortheunityof Oblate Father appointed by theProvincial) are responsiblefortheunity the Associates themselves, and the curate of the provincial structure (an Provincial meeting inOctober. The speakercoordinator, votedforby The frequent encounters within the different groups andthecom- Catholics as identity their reflect young constantly The Associates Even the young Associates meet at least three weekends each year. The Associates describe three cornerstones oftheir identity intheir F ormation

of Y oung A dults -

Oblatio l 239 l Familia Oblata Oblatio l 240 l Familia Oblata ily. Within the Oblate family, they find a spiritual home, where they where home, spiritual a find they family, Oblate the Withinily. fam- a starting of beginnings the and careers, their of stages first the the Oblates during the eventful years of their vocational development, that itisactivelyformingtheOblatefamily. proves that the charism of St.Eugene de Mazenod is alive today, and Missionaries, Oblate the with themselves affiliate to Christians vinced laity associate themselves to the Congregation, and the decision of con- Associates aswell. tor, and to make an annual retreat. The Province retreat is open to the benefited greatly. people today. The elder members of our Congregation especially have Brothers as well, because it gives us an insight into the lives of young meetings with the Associates serveasenrichment for theFathersand tion even morethan the meetings themselves. At the same time, these during prayerandmeal times strengthen the bondtoourCongrega- the religiousand Associates. Onecouldsaythattheseencounters The times ofprayerandmealsis,therefore,ameetingpointbetween view behindcloistered walls thattheywouldhaveotherwiseneverhad. young people a chance to see what our life is about. It givesthem a to speak,beopen,andlet in freshair. This opennessalso gives matic transformation in the communities themselves. It “forces” us, so know ourCongregationandherdifferent facets. This causesanauto- ciates andthoseinterestedinourworkmeet,sothattheymaygetto Love ofChristwhereevertheyare,beitintheirfamilies,oratwork. It should radiate through them and make them true witnesses of the their faithconscientiously, despitethemonotonousroutineofdailylife. faith. The purposeofthesemeetingsistosupportyoungadultsinliving ates are able to deepen their individual spirituality and grow in their Associ- the communion, this Through group. the with them on reflect member bringstheirworriesandexperiencestothemeetings,can Young Associates make their decision to affiliate themselves to themselves affiliate to decision their make Associates Young The fact that the Oblates have decided in favorofhavingfaithful All Associates arerequired to meet regularly with aspiritual direc- Our Congregationvaluesalternating the placeswhere Asso- C hallenges

and C hances

for A ssociates

and O blates Lent tohisdioceseonFebruary7 means ofhandlingit.”(EugenedeMazenodinapastoral letterduring necessary, new when finds, she afflictions new for things. And all ops respect thatweshareisabindingforceunitesus, for“Loveenvel service for others.OurloveChrist andourneighbor, andthemutual zenod, formsaspiritual family thatdedicates itself toGodthroughits vocations. This vocation, lived out inthecharism of St.Eugene de Ma- specific our of development the during other each support mutually we gregation. Togetherof ourtimesand wearebetterabletoreadthesigns Con- our to themselves affiliated have who adults young the and lates is beingrewarded. The Association hasbeenenrichingforboththeOb- Associates. We havetoopenourdoors,ears,andheartsthem. sonal investment in the formation, and the continued formation, of the apostolate. For this reason it is important that the Oblates make a per port theOblates inyouthministry. This workhasbecome a common work together bears fruit. The young Associates have decided to sup- through them, people we wouldhavehadnocontact with before.Our ever, wehave gained a new perspective, and have a chance ofreaching, today’s changing world. With thefoundation of the Associates, how- countability isnecessary. order for this to take place, a considerable amount of opennessand ac- to be a reliable and life-giving source for those who make them, but in may looklikeinlaterstages. The annualpromisesofthe Associates are offers youngadultsachanceseewhatlifeaffected byChristian living riences with theFathersandBrothers.Meeting with elder Associates expe- their through Church the with identification positive a develop Our experiencesduringthepastyearshaveproventhatourcourage As religious, we canreach only acertain spectrum of people in th , 1847). Benjamin Weiss, Young Associate Sebastian Veits, Young Associate Anglo-Irish Province [email protected] Dirk Fey, omi - -

Oblatio l 241 l Familia Oblata

Oblatio Documenta Oblati

FERNAND JETTÉ, OMI, INTRODUCTION À SES ÉCRITS SPIRITUELS INÉDITS1

Eugène Lapointe, omi

Quand j’ai rencontré le père Fernand Jetté, omi, pour la première fois au scolasticat Saint-Joseph d’Ottawa en 1953, les scolastiques que nous étions en ce temps-là l’appelaient le « vieux Jetté ». Il marchait l d’un pas plutôt régulier et sans hâte en se balançant par en avant: il avait trente-deux ans. Dans les moments ordinaires de la vie, il n’en imposait 243

pas; pourtant, il commandait le respect, malgré « sa douce personna- l lité » (Wilhelm Steckling2) et sa simplicité désarmante. Il m’a semblé qu’il n’avait pas vraiment vieilli durant toutes les années que je l’ai connu jusqu’à son décès en l’an 2000. Il m’a toujours apparu comme un « vieux sage », un maître de vie, un spirituel profond. On aurait peut- être pu le prendre pour un gourou, mais il n’a jamais eu cette prétention. Le souvenir personnel le plus remarquable que je garde du père, lorsque j’eus l’occasion de le rencontrer ou de vivre avec lui, concerne surtout les assemblées où il était présent. Quand on était en réunion avec lui à propos de questions de vie, il était très discret dans ces interventions; il parlait peu la plupart du temps, mais écoutait attentivement et prenait parfois quelques notes. On pouvait discuter toute une journée sans qu’on l’ait remarqué particulièrement. Mais soudain, quand nous avions atteint l’impasse, que la discussion n’avançait plus, il pouvait prendre la parole, nous faire un résumé, bref mais très clair, de nos conversations de la jour- née et proposer une solution possible qui s’avérait finalement presque une évidence. Il avait un don remarquable de la synthèse et une capacité impressionnante pour proposer une solution quand nous pensions avoir atteint un mur infranchissable. Il était un maître du discernement. Oblatio l 244 l Documenta avait été parmi les de l’Incarnation, il découvrit peu à peu que l’Imitation avait été parmi les intérieure. Enétudiantdesauteurs telsquesaintIgnacedeLoyolaetMarie Jésus-Christ l’asuivitoutaulongdesa vieetluidonnalegoûtdela de livre le puis scolaire, d’année fin de prix comme reçu avait qu’il latin en vrages lemarquèrentencetemps-là:d’abordl’Imitation classiques auséminairedeChamblyetnoviciatRichelieu. Deuxou- et mêmeàQuébec. Aussi, a-t-ilpudiredansuninterviewde1995 gieux etreligieuses, d’abordàOttawa,puisMontréal, Trois-Rivières finalement Supérieurgénéral(1974-86). de l’administrationgénéraledesOblatsàRome(1972-74)pourdevenir vincial delaprovinceSaint-Joseph(1967-72),ainsiquevicairegénéral puis devintsupérieurdecettemêmeinstitution(1965-67),vicairepro- aussi lepostededirecteurspirituelauscolasticatSaint-Josephd’Ottawa, la théologiemissionnaireetspirituelleàl’Universitéd’Ottawa.Iloccupa teur enthéologieavecspécialisationmissiologie,ilad’abordenseigné doc- que ainsi philosophie, en art ès maître et Licencié spiritualité. la de plus tard,ilsedirigeaversl’Europepourunstaged’uneannéeenhistoire sité d’Ottawa qu’il fit ses études de philosophie et de théologie et, un peu reçut l’ordinationaupresbytératle20décembre1947.C’estàl’Univer Archambault. Il fit ses premiers voeux de religieux oblat le 2 août 1942 et Jetté, tailleur, etdeMarieBastien.Ilavaitunoncleoblat,lep.Roméo sième d’une famille modeste de quatre enfants, il était le fils de Napoléon Montréal, le13décembre1921,etilmourut6novembre2000. Troi- J. C J. Cet intérêt pour la spiritualité commença très tôt, à partir de ses études Cet intérêtpourlaspiritualitécommençatrèstôt,àpartir desesétudes ce quej’avaislu,étudiéetessayédevivre. tion de leur vie, je reconnaissais beaucoup l’action de Dieu, d’après personnes quicherchent Dieu profondément. [...] Envoyantl’évolu- Ottawa. Et ça, ça m’a mis en contact assez rapidement avec certaines du Précieux-Sang,icià dans certainsmonastères,commelesSœurs traites comme àHull,ouencoredanslescouventsdereligieuses, un peudeministèreàl’extérieur. Lesoir, danslesmaisonsdere- autres. Etdèsledébutdemaviesacerdotale, j’ai commencé à faire Au fond,cequejevoulais,c’était de voirlagrâceagirchezles Rapidement, il s’adonnaàladirection spirituelle auprès dereli- Le p.JetténaquitàSainte-Rose,quelqueskilomètresaunordde a l vet , Bossuet :Œuvres choisies...Hatier, 725p.L’ Imitation de Jésus-Christ 3 : de de -

plus contemplative,verscequesaint Thomas appelaitlasagesse temps-là, maislaconclusionnousorienteversunedimensionbeaucoup assez spéculative,cequinepouvaitêtreautrementpouruntelécriten Ratio phie quis’intituleLesujetdelacontemplationnaturelle: Intellectus Jetté. C’est ainsi qu’en 1945 il présenta une thèse de maîtrise en philoso- la dimension spirituelle et contemplative de la pensée poursuivait le père furent sonpremierécritspirituel.Iln’étaitencorequescolastique. Jetté surlamortselonBossueten1944 tuels » et dans ses réflexions sur l’histoire. Il semble que les réflexions dup. conseils deformationqu’ildonnait,danslesrelationsavecd’autresspiri- la foietvieconcrète,quecesoitdansdirectionspirituelle,les non «pastantpourlalittératurequeleliencederniermettaitentre de Lisieux(1873) nation (1599),Bossuet(1627),CharlesdeFoucauld(1858), Thérèse François deSales(1567)etJeanneChantal(1572),Mariel’Incar Ignace deLoyola(1491),Thérèsed’Avila (1515),JeandelaCroix(1542), approfondir laspiritualitémissionnaire, c’estlàquej’irai!» nation aupresbytérat.Ils’était ditàcemoment-là:tardj’ai « Siplus (1664) delabienheureusedurantsesétudesenthéologie avant sonordi- pas donnée, semble-t-il, pour une raison que nous ignorons parée pourlesUrsulinesdeStansteadenjuin1989,mais qu’iln’aurait de la béatification de cette dernière et dans une causerie qu’il avait pré- expliqué dans un interview qu’il a donné à Radio Vatican à l’occasion Marie del’Incarnation et Thérèse deLisieux. Sur lapremière, il s’est comme LouisLallemant,JeanBosco,EdithStein,René Voillaume, etc. administratives qu’ilaoccupéesdanslaCongrégation àpartirde1967, d’étudier enprofondeurcommeill’auraitvouluraisondescharges son interview pourRadio Vatican tuelle spiri- quête leur dans profondément influencés avaient les qui ouvrages les maîtres spirituels eux-mêmes, surtout ceux du 16 Peut-être faut-il dire que, déjà au cours de ses études philosophiques, Peut-être faut-ildireque,déjàaucoursdesesétudesphilosophiques, Mais detouslesgrandsspirituels,sespréférés,semble-t-il, furent Le p. Jetté s’adonna à l’étude de la spiritualité, mais d’abord à travers Le p.Jettés’adonnaàl’étudedelaspiritualité,maisd’abordtravers 4 . En ce qui concerne Bossuet, il lut toutes ses œuvres au scolasticat, . EncequiconcerneBossuet,illuttoutessesœuvresauscolasticat, chez saintThomasd’Aquin.L’approche premièredelathèseest 8 , et plusieurs autres qu’il n’a pas toujours eu le loisir , etplusieursautresqu’iln’apastoujourseuleloisir 10 , lepèreJettélutl’autobiographie 5 , mais restées à l’état de manuscrit, , maisrestéesàl’étatdemanuscrit, e , 17 e et18 9 e . D’après siècles 6 . ou ou 7 - :

Oblatio l 245 l Documenta Oblatio l 246 l Documenta responsable deformationreligieuse 60, décennie la soit à peu près les vingt premières années de sa vie comme professeur et de fin la vers jusque 1940 années des fin la de partir à au débutdesonenseignementetministèrepastoral, c’est-à-dire publions surtoutlesécritsspirituelsinéditsquelepère Jettéarédigés personne debonnevolonté une rencontre intime et profonde avec Dieu. le but quevisaitle père dans sonenseignement: rendre possible à toute religieux, des religieuses, des prêtres ou des laïques. En ceci se révèle gens ordinaires,auxpetitesgens,« âmessimples»,quecesoitdes son approche spirituelle, une voie toute petite qui pouvait convenir aux coup au père Jetté, apparemment, était sa « petite voie », la simplicité de que lorsque je quitte mon repos pour son amour présence deDieu.« JenemetrouvejamaismieuxenDieu,a-t-elleécrit, milieu destracasdetoutessortes,ellefaisaitsanscessel’expériencela l’unité profondequ’ilyavaitchezelleentrelaprièreetl’action.Carau parant d’elle,avaitélargi son cœurauxdimensionsdumonde;ainsique elle; sonespritmissionnaireaussietcommentl’EspritdeDieu,ens’em- ment celui-ciprogressivementavaittravaillésonâmeets’étaitrévéléà en particulier la vie spirituelle oblate, sur laquelle le père Jetté a beaucoup en particulierlaviespirituelle oblate,surlaquellelepèreJettéabeaucoup n’avons presquepastouché auxécritssurlaviereligieuseetpresbytérale, qui permetladivisionen quatre volumesdel’ouvrageprésent).Nous qu’à sonjournalspirituelqu’il intituleNotesspirituelles(quadruplesujet ainsi domaines, ces dans Maîtres les sur exposés aux apostolique, tualité De plus,nousbornonsauxécritsdespiritualitégénérale etdespiri- il n’apucontinueraumêmerythmesesrechercheset son enseignement. charges trèsimportantesd’administrationdanslaCongrégation.Etalors, livre intituléLavoiedelasaintetéd’aprèsMariel’Incarnation Le pèrepublialerésultatdesesrecherchessurlabienheureusedansun Dans l’ouvrage en quatre volumes que nous présentons ici, nous Dans l’ouvrage enquatrevolumesque nous présentons ici,nous Quand àsainte Thérèse de Lisieux,cequichez elle plaisait beau- Marie del’Incarnationl’attiraitpoursonexpérienceDieu,com- dément inspirateur. elle a toujoursété pour moi quelqu’un de bien vivant et de profon- logie d’Ottawa. Je revinsdoncàMariedel’Incarnation. Depuis lors, la théologie et de la spiritualité missionnaires à l’Institut de Missio- vers l’enseignement, et de façon particulière, vers l’enseignement de Effectivement, quelques annéesaprès,messupérieursm’orientaient 12 . Car, ensuite,ilfutnomméàdes » (1 er septembre 1643). septembre 1643). 11 . vient denous les a utilisées lui-même, ce qui se trouve à l’intérieur de ces parenthèses expliciter certaines expressions. Sauf quelques cas rarissimes où le père parenthèses carrées[],pourintroduiredestitresetsous-titres oupour davantage. Nous enavonséliminé beaucoup. Nous utilisons parfois les sa pensée n’est pas exhaustive et qu’elle pourrait être prolongée bien suspension, parfoismêmeaprèsl’expression« etc.»,cequiindiqueque graphié cestextes.L’auteur affectionnait particulièrement les pointsde qui proviennentsouvent,nousle croyons, descopistes qui ontdactylo nous efforçons decorriger les fautes grammaticales et d’orthographes l’auteur y avait introduites pour l’aider dans son enseignement. Nous fait, gardantenparticulier les nombreusessubdivisionsdidactiquesque comme telsensuivantassezétroitement la présentation qu’il enavait qu’il pensait les meilleures en ce temps-là. Nous présentonssesécrits ou même parfoissuivaitassezétroitement les publications spirituelles lastiques oblatsenformation première. En revanche, le pères’inspirait, nous appelionsautrefoisdes« conférences spirituelles » pourlessco- p. Jetté avait préparés pour des causeries à des religieuses ou ce que sont souvent des notes de cours et des écrits de circonstance que le Ce publication. la pour prêtes toutes définitives, œuvres des comme ici action apostolique, de la direction spirituelle et pour sa vie personnelle. s’il a beaucoup fréquenté les spirituels, c’était toujours en vue de son premier. Iln’ajamais prétendu faire œuvre originale en cedomaine, et ne semblait pas vraiment l’intéresser oudumoinsn’était pas sonintérêt spirituelle. Cependant, il faut le dire ici, la recherche pour la recherche certainement pu développer encore davantage sa conception delavie grand nombredanslespublicationsofficiellesdelaCongrégation travaillé danslecadredesestâchesadministrativesetquiontparuen Premier tome est constitué d’écrits de spiritualité générale en opposition à la spiri- Au demeurant, onne peut considérer les écrits que nous publions Si le père avait eu le loisir de continuer ses recherches, il aurait Ce premier volume des œuvresinédites du pèreFernandJetté, 14 . C ontenu

de

chaque

volume 13 . omi - ,

Oblatio l 247 l Documenta Oblatio l 248 l Documenta porte d’innombrablesdivisionsetsubdivisions. évolution dans l’âme chrétienne ». Lelangage est didactique et com- éléments de la vie spirituelle et d’analyser les diverses étapes de son théologie spirituelle spiritualité. Il s’agitd’uncoursdonnéen1958quis’intitule la spécifiquement aborde qui deuxième au directement passer peuvent proche plusparticulièrementdespréoccupationsdel’auteur. Augustin. Onpourraits’arrêteràlaconclusiondel’œuvrequis’ap- recherche sur saint Thomas d’Aquin,maiselleabordeégalement saint dissertation plutôtaride,lelangageétant de typespéculatif. C’estune tion le préoccupait. C’est la raison pourlaquelle nous publionsici cette de saformation philosophique etscolastique (1945), quelacontempla étudie la pensée spirituelle du père Jetté, car elle indique, déjà au stade l’acte decontemplation naturelle. Ilestintéressantpourquelqu’unqui s’agit doncpasdespiritualité proprement dite, maisd’untexte sur volume. Nousavonsdistribuécesœuvresendixchapitres. dudeuxième l’objet fera qui apostolique spécifiquement plus tualité sion de Vatican II(1962),apourtitre (1870-1925); ledeuxième, composé, semble-il, après ladeuxième ses- de1945 intitulé té dutitre[Lemondeetlaviechrétienne]. Lepremier est unexposé et 3)Courantsactuelsenspiritualité (égalementde1963oupeu après). rants actuels dans l’Église (de 1956), 2) néral de[Spiritualitéetlemondeprésent].Ilcomprend1) Les grandscou- que l’auteurpartepourRomeen1972. peut penser que le texte a été composé vers la fin des années 1960, avant VI etqu’ilconsisteencauseries données àungroupedereligieuses,on crit ne comporte aucune date, mais comme il mentionne le pape Paul lectures spirituellesdonnéesen1960auscolasticatSaint-Joseph d’Ottawa. l’amitié] Le chapitre trois comporte deux textes que nous avons chapeau Le chapitretroiscomportedeuxtextesquenous Ceux et celles que le sujet du premier chapitre intéresse moins ne Il philosophie. en maîtrise de thèse une présente premier Le Le septième chapitre rassemble, sous le titre Pour lesixièmechapitre,nousavonsréunitroistextessous letitregé- Le cinquième s’intitule Le quatrièmechapitreabordelavied’oraisonetcomporte unesériede , un texte de 1954 intitulé Le renouveau catholique dans lalittérature française . L’auteur se propose « d’exposer les principaux Progrès danslavie spirituelle. Le manus- Amitié avec le Christ, un deuxième Vision chrétiennedumonde La sainteté aujourd’hui (de 1963) [Vie spirituelle et Traité de . - - Poisson-Blanc (au nord de Hull, Québec) à un groupe de confrères, porte trois textes: le premier du 16août 1948 et donné au chalet du Lac préparé pourleCongrèsdes Religieux,quis’esttenuàRomeen1950. Le ministère missionnaire, moyen de perfection religieuse, un travail finalement et 1963, en Mundo-Ottawa de membres aux donnée rence missionnaires de 1950,puisL’engagement missionnaire, uneconfé- textes: d’abordL’esprit missionnaire, présentéàla V du p.Jettédetravailleretdéveloppersapensée. du texteprincipal quisuitimmédiatement et peuventindiquerlafaçon plusieurs pages.Ceux-ci diffèrent quelque peu del’organisation ultime l’Université d’Ottawa. Il débute avec deux plans distincts et détaillés de les notesd’uncoursdonnéen1954-55àl’Institut de Missiologie sente sesécritsdespiritualitéapostoliqueetilcomptecinqchapitres. du directeur spirituel des laïcsengagés. tandis que le neuvième donne quelques éléments de vie spirituelle pour trième de1960, la vie spirituelle: François de Sales et Françoise de Chantal, et de 1947,Amitié filiale avec Marie,untroisième de 1963,L’amitié dans tome des œuvresspirituelles inédites du père Fernand Jetté, Deuxième tome Jetté. sigle (NDLR)sontdel’éditeur, tandisquelesautresproviennentdup. que celaneporterapasàconfusion.Lesnotesenbasdepagesuivies du sion »,souventmêmelatabledesmatièresoriginale,etc.Nousespérons nomenclature, comme«chapitre»,partieintroductionconclu- senter, nousconservonslesdivisionsoriginalesdel’auteurainsiqueleur tation plusassuréedeleurviespirituelle. Jetté dedirigerlespersonnesquis’adressaientàluienvued’uneorien- Le chapitre III s’intitule [Modèles d’espritapostolique Le chapitreII,intitulé [La spiritualitémissionnaire] comportetrois Le premier, unlongtexte de plusdeuxcentspages,contient Le dernier et dixième chapitre aborde la question de Laformation L’expérience de Dieu et l’oraison mystiqueoccupe le chapitre huit, Après un premier volumesurlaspiritualité Après engénéral,cesecond Généralement, àl’intérieurdeschapitresquenousvenonsdepré- Les amitiésdanslaviereligieuse . Ilillustre bien, pensons-nous, la manière du père . e Semained’études ] etcom- omi un qua- , pré-

Oblatio l 249 l Documenta Oblatio l 250 l Documenta des années 1958-59, intitulée spirituelles quis’adressaientauxscolastiquesd’Ottawade1962. Lallemant, Bérulle, Olier, s.Vincent de Paul.Cesontdesconférences dis quele troisième parle de entre deuxâmes(Mariedel’Incarnation et Thérèse de Lisieux), tan- Monastère deQuébec(desUrsulines),le20août1958,faitParallèle l’Enfant-Jésus et deMariel’Incarnation semble-t-il, présente L’esprit apostoliqueàl’école desainteThérèse tolique etmariagespirituel: Troisième tome en restantfidèleàlamêmelignedirectricegénérale. si, sansdoute,iladûévoluerprofondément sur unpointoul’autre tout lui ontservipourlerestedesaviedanssonministèreapostolique même du pèreJettédurantlespremiersvingtansdesonenseignement. Elles qu’ils représententdesintuitionsimportantes qui sontvenuesàl’esprit ils s’adressentàdesauditoires très différents. Nous croyonscependant graphe, tabledesmatières,etc. ainsi quelestermespourdésignercommepartie,chapitre, para- subdivisions del’auteur, c’est-à-diredup.Jetté, à l’intérieur des textes, la raisonpourlaquellenousprésentonscetexteici. nous, debienconclure le présentvolume sur laspiritualité apostolique, publié en juin 1955 dansla revue LaVie Spirituelle s’agit d’une exception aux textes inédits qui le précèdent: l’article fut le p. Jetté démontre qu’il appuie son enseignement spirituel sur l’Écriture. le p.Jettédémontrequ’ilappuie sonenseignementspirituelsurl’Écriture. la loichrétienne,foi,l’amour, l’espéranceetlepéché.Danscetexposé, maître de vie, selon sept thèmes: la vérité selon saint Jean, la voie de l’Esprit, par ordrechronologiquedeleurnaissance. Maîtres ces présentons Nous chapitres. sept compte et spirituelle vie la lité apostolique, ce troisième tome présente ses écrits sur les Maîtres de nand Jetté, Une série d’entretiens avec les Sœurs Sainte-Marie de Namur au cours Une séried’entretiensaveclesSœursSainte-MariedeNamuraucours Enfin, le chapitre V termine le volume avec l’article Après unpremier volume des écrits spirituels inédits du père Fer et vue première à disparates paraître peuvent documents Tousces Comme pour le premier volume, nous avons gardé les divisions et Le premier chapitre étudie l’auteur des écrits johanniques, comme Le premierchapitreétudie l’auteurdesécritsjohanniques,comme omi , sur la spiritualité en général et un second sur la spiritua Sainteté et apostolat, constitue le chapitre IV.

L’itinéraire deMariel’Incarnation.Il L’homme apostolique selon s.Ignace, p. ; leseconddonnéau Vieux- . Ilpermet, pensons- Vocation apos- - - sionnaire, puisCharlesde Foucauld, Maîtredevieapostolique. spirituelle, en deuxparties: d’abord Charlesde Foucauld,moine-mis lui-même, plusieurstextesde cetauteursontprésentésenappendices. xième étudieLesensdelamortchezBossuet . ChoisisparlepèreJetté suit assezétroitementunouvraged’uncollègue:Noël C’est laraisonpourlaquellenouspublionscetteœuvreici,mêmesielle première partieprésenteLeXVII le père Jetté a d’abord travaillé quand il était encore scolastique. Une spirituel remarquablebéatifiéparlePapeJean-PaulII. de l’intérêtparticulierquelepèreJettéamanifestépour cepersonnage Marie del’Incarnation.Àlalecturecechapitre,on prendconscience 12) La Vierge Mariedanslavied’unedenosfondatrices,vénérable sainte Angèle, 11) Prière et oraison à l’école de Marie de l’Incarnation, de fille vraie l’Incarnation, de Marie 10) l’Incarnation], de Marie [selon 8) LestroisgrâcesmarialesdeMariel’Incarnation,9) Fond(del’âme) Canada, 7)LadévotionàJésuschezla Vénérable Mariedel’Incarnation, Thérèse deLisieux,6)Mariel’Incarnation,FilleFrance–Mèredu tion missionnairedeMariel’Incarnation,5)l’Incarnationet vie etdoctrine,3)Mariedel’Incarnation,actualité,4)Lavoca- Marie del’Incarnation,ursuline(1599-1672),2) tican. LadeuxièmepartieprésentedouzeétudessurlaBienheureuse:1) 1) Jetté enestarrivéàétudierMariedel’Incarnation]etcontientdeuxtextes: parties d’inégaleslongueurs.Lapremières’intitule:[Commentlepère nombre d’écritssurMariedel’Incarnationquenousprésentonsendeux conclusion ounotrecomportementdevantsaintJeandelaCroix. pense oulaparfaiteuniondivineaccompagnée de toussesbiens,6) récom la 5) nuits, les ou passives purifications les 4) universel, ment renonce le ou purifications les 3) contemplation, la dans Dieu à union tiens: 1)lemilieu, l’homme et l’œuvre,2)l’idéal à atteindre, la parfaite tuelle et,3)enconclusion,commentliresainte Thérèse? rèse d’Avila: 1)lemilieu, la sainteetsonœuvre,2)sadoctrinespiri - morales delathéologiejohannique,Paris,Gabalda,1965. Ma rencontre avecMariedel’Incarnationet2)InterviewàRadio-Va- Suit CharlesdeFoucauld, sonitinéraire mystique et sadoctrine Le cinquième chapitre traite de Bossuet, l’auteur spirituel sur lequel Le cinquièmechapitretraitedeBossuet,l’auteurspirituel surlequel Le quatrièmechapitre,beaucouppluslong,rassembleuncertain Puis vient une introduction à saint Jean dela Croix ensixentre- Le deuxième chapitre est uneintroduction à laspiritualité de Thé- e siècleetBossuet,tandisqu’unedeu- L a z ure , Les Valeurs - - -

Oblatio l 251 l Documenta Oblatio l 252 l Documenta lier comme A. lier volume, parce qu’à notre avis il suit tropservilement un auteur particu férence est HB2675.J58J101.Maisnousl’avonsomisici, dans ce longs, commelesnotesd’uncourssursaintJeanBoscodontlaré- 18 1),CatherinedeHueck(HB2678.J58CJ),etc. Edith Stein(HB2673.J58C301),René Voillaume 2675.J58K (HB Louis Lallemant (HB 2675.J58K191),Baronde Renty (HB 2678CR), Archives Deschâtelets, Ottawa: Ignace de Loyola (HB 2675 .J58F 03), la référence àplusieursd’entreeuxqu’ilestpossibledeconsulteraux pages. Si nos lecteurs étaient intéressés à les consulter nous donnons ici quelques de brefs textes des souvent sont Ce spirituels. Maîtres les sur préférée dupèreJetté. l’Incarnation, il sembleque Thérèse del’Enfant-Jésusétaitlasainte de Marie Après l’Église. de filles être Lisieux: de Thérèse 3) lement, fina- et, spirituelle doctrine sa 2) mystique, itinéraire son 1) fant-Jésus: les faites sur saint Ignace de Loyola, car le père a beaucoup travaillé sur de constater que nous n’avonspresque rien publié des études qu’il a personnelle dupèreJetté. Vitte, 1947, 600pages,et présente donc moins d’intérêt comme œuvre rait s’ajouteràlacollection présente. pour qui oblate spiritualité la à spécifiquement dédié volume un dans que lesrecherches dup.Jetté sur Ignace de Loyola cadreraient mieux faire lepointsursaviespirituelle. Pourcette raison, nousavons pensé fut étenduàtout Oblat quisentait le besoindes’arrêter un peuet de noviciat à l’image de celui des Jésuites.Maispeuàleprogramme créer pourles35à45ansquelquechosecommeun« troisièmean»de tés auxOblats)occupait la place centrale. Au début,ils’agissaitde gation danslequel une retraite d’un mois(lesExercices spirituelsadap- programme de ressourcement spirituel pour lesmembres de saCongré- cadre delaspiritualité oblate, enparticulier en vuedelacréationd’un Nous nel’avonspasfait parce que lepère a travaillé sur ce sujet dansle de créer un huitième chapitre sur ce sujet ici dans ce troisième volume. Exercices spirituels Il serait aussi possible de présenter quelques autres textes plus On pourraitpublierencoreplusieursautrestextesdupèreJetté Le volumesetermine par undernierchapitre sur Thérèse del’En- Ceux etcelles qui ontbienconnulep.Jettéserontpeut-être surpris A uffray dufondateur des Jésuites.Ilaurait été possible , UnGrandéducateur, saintJeanBosco,Paris, - - au p.RogerBrouillette, qu’il eut relu ses notes, qu’il les eut élaguées un peu, puis ait demandé 1947 à 1986 et, tout au début, le père présente lui-même ce texte après cahiers, intitulés préparation desonordinationauxordresmajeursen1947. avons jointàcette première partie les notesqu’ilavait rassemblées en semaines avantsamortenl’an2000.Dansunquatrième chapitre, nous avec Dieu après sonordination presbytérale en 1947 jusqu’à quelques réflexion ou de méditation. Le père y révèle sa vie intérieure de relation ral deJournalspirituel dépit de cette appellation, nous lesavonsregroupéessousletitre géné- première partie cequedernier appelle ses «Notesspirituelles ». En Quatrième tome sous-diaconat, lediaconat et laprêtrise. que le père avaient rédigées pour sonordination aux ordres majeurs: le déjà notéquelequatrième chapitre comprenait les notesspirituelles vier 1999etdurejusqu’àla mortdupèreenoctobre2000.Nousavons prend les années 1996 à 1998 et nous les reproduisons ici au chapitre II. laquelle il participe. Nous avonsdoncundeuxième cahier qui com- novembre 1996qu’ellesrecommencent pendant uneretraite annuelle à trouve pas dans ses papiers personnels pour ce laps de temps. C’est le 11 Notes spirituelles le deuxièmetermedugénéralatpèreetqu’ilretourne auCanada. des O.M.I. avec l’approbation d’une nouvelle édition des Constitutions etRègles Vicaire général, puis SupérieurgénéraldelaCongrégation et quiseclôt par lepèreauCanadadesonordinationàdépartpourRome. les publierunjouraprèssamort.Lechapitrecomprendtroissections: qu’il relisait ces textes. Peut-être aussisoupçonnait-il qu’on pourrait nand Jetté, Les trois premiers chapitres présentent donc le contenu de trois Ce quatrième volume des œuvresspirituelles inédites du pèreFer Un troisième chapitre reproduit un dernier cahier qui date de jan- À partir de1986,il semble que le père Jetté ait interrompu ses III. Rome (1980-1986) II. Rome(1972-1980),périodequicomprendsonélection comme I. Ottawa – Montréal (1947-1972), c’est-à-dire la période vécue omi , sefaitpluspersonnel,cette fois-ci, enprésentant en Notes spirituelles pendant une période de dixans.Dumoins,onn’en 15 omi parcequ’ilyabeaucoupplusquedesnotesde , delestaper quand, à la fin de cette période, se termine se période, cette de fin la à quand, . Unpremier comprend les années 16 . Un fois ou l’autre, il affirme -

Oblatio l 253 l Documenta Oblatio l 254 l Documenta générale de laretraite de trentejours,sesorigines,sonbutetsadoctrine. explique la nature de la retraite, les moyens pour la réussir, la marche taine de pagessurlesretraites spirituelles dans laquelle le père Jetté l’autre laretraitedetrentejoursoules père Jettéreçutlaformation du Jésuiteetdirigealui-même unefoisou Laplace, s.j., spécialiste des Exercices spirituels desaintIgnace. Le nisation decettedernière, on avait eu recoursauservice du pèreJean cours delaquelle avait lieu uneretraite de trentejours.Pourl’orga- période de formation comparable au « troisième an » des Jésuites au d’abord le père Jetté avait contribué à l’établissement de ce qu’on a appelé s’intitule: Le directeur des Exercices spirituels. Durantlesannées1960, plupart del’ImitationJésus-Christ,surtoutdurantsesdernièresannées. en particuliersesconstantesoraisonsjaculatoireslatin,tiréespourla la personnalitédupèreetprofondeurdesaviespirituelle.Onremarquera reconnaît y On spirituel. guide comme eu l’avoir ou lui, avec collaboré ou et cellesquimanifestentungrandintérêtpourlepèreJettéavoirvécu avec vous [la retraite], et toujours je serai à votre disposition... Je serai avec vous[laretraite],ettoujours jeseraiàvotredisposition...Je particulière demeretremper danscetteferveursacerdotale...Jelaferai l’amour fraternelquejevous porte...Ceserauneoccasionnouvelleettrès l’ordre directementspirituel... etparlàdetémoignerfaçontangible[de] par cesmots:«C’estuneoccasion pournousdefaireunpeubiendans se préparaient à l’ordination presbytérale. Il ouvre son premier sermon mières armes,semble-t-il,aprêchéeàdejeunesconfrères scolastiquesqui d’ordination. Ils’agitd’uneretraitequelepèreJetté,encoreàses- pre connaître, lepèreJettédanssonmeilleur. intérêt certain, qui représentent le conférencier spirituel comme on a pu retraitants des Exercices detrentejours,entoutseizeconférences d’un sons-nous, caril comprend deux séries deconférences aux anciens ment àundirecteurderetraiteetprésentéesmanièreassez schématique. trente jours dirigée par le père Laplace. Ces notes sont destinées éventuelle- cices spirituelsquis’inspireconstamment,nousditlepère,delaretraite Suit undeuxièmechapitreassezlongsurlamarchedétailléedesExer Un premier chapitre présente donc une introduction d’une ving- Le présentvolume comprend également une deuxième partie qui On appréciera,pensons-nous,cettepremièrepartie,enparticulierceux Retraite Le volumesetermineavecunquatrièmechapitreintitulé Retraite Le troisième chapitre ne manquerapasd’attirer l’attention, pen- La Retraite de Mazenod,puisL’Expérience de Mazenod,une Exercices spirituels . - selon l’importancequelep.Jetté leuradonnée. dits dupèreJetté, avons composépourprésenter quatre volumes, édités par nous,d’écrits spirituels iné- elles n’ont pu atteindre leur état de maturité en raison des circonstances ! elles n’ontpuatteindreleurétatdematuritéenraisondescirconstances! spirituelles inéditesdupèreFernandJetté, en Europe,cequ’ilavaitaimé faire fut«certaines études delaspiritualité du 17 ment despiritualitéausensstrict. avons penséle présenter tout au début du premier volume, même s’il nes’agit pas vrai- de l’Incarnation. m’a donné[...]vraimentlegoûtdelavieintérieure,etc’estresté commeça.» disait-on, trop négatif concernant la vie intellectuelle, etc. Moi, je disais : Cette œuvre un moment donné, il y avait des critiques contre l’Imitation À « affirme: il haut, plus mentionnée l’interview Dans manifestation. une constitue ou l’ImitationdeJésus-Christestissue dont Moyen-Âge, du fin la de spirituelle l’école nicatif avantage, noussommesplus en famille:c’est plus simple etpluscommu- et, pour un jeune prédicateur qui en est à ses premières armes, il y a là un toujours libre et heureux de vous recevoir... Vous n’êtes pas nombreux ou WordPerfect, soitsurCDouDVDenpiècejointeàunmessagecourriel. formats en obtenirdesphotocopiesouencorecopiesnumériséessous Word, PDF oblat. Pour le moment, on peut s’adresser aux Archives Deschâtelets à Ottawa. On peut ces quatrevolumes ?Nousespéronsqu’onpourrabientôt les insérersurlesiteinternet volumes auxOblatsintéressésparlapersonnalité et laspiritualité du père.Oùtrouver de beaucoupcecadreplutôtétroit. en relation surtoutavec Marie del’Incarnation ». Paraprès,sesrecherches dépassèrent Lise Labarre,avril1995. à Mariedel’Incarnation. Jetté, Voilà! Puisse le lecteur profiter pleinement de la lecture des œuvres œuvres des lecture la de pleinement profiter lecteur le Voilà!Puisse 3 2 1 8 7 6 5 4 10 9 omi On trouvera ce texte dans le troisième volume dans la section consacrée àMarie Préface On trouveraplusloinlaprésentationdecetexte. Dans la vidéo de 1995, cité plus haut, le p. Jetté affirme que, lors de son séjour son de lors que, affirme Jetté p. le haut, plus cité 1995, de vidéo la Dans D’après latranscription d’une vidéointitulée Cette introduction reproduit avecdeschangements mineurs untextequenous Nous lesavonsdonnésparordre chronologique de leur naissance, et non pas Le p.Jetté était conscient de lacritique qu’on afait de laDevotio Moderna, Parce que cet écrit nous indique déjàl’orientation Parce quecetécritnousdeviedupère Jetté,nous 17 Qu’on trouvera également dans le troisième volume dans la section consacrée , ProductionSAVO (HenriBeaudoin),Réalisation: Richard Avery, Dir. prod.: . »Celainaugurebiendecedernierchapitre,n’est-cepas? , « Vie OblateLife »60(2001),p.291. omi , ancien Supérieur général. Notre butici est d’offrir cesquatre omi Portraits d’Oblats: , même si beaucoup d’entre , mêmesibeaucoupd’entre : c’était trop individualiste, Eugène Lapointe, [email protected] Ottawa, Canada R.P. Fernand e siècle, omi

Oblatio l 255 l Documenta Oblatio l 256 l Documenta les classifieretd’encréerdestables. père RogerBrouillette, de luiaideràmettre de l’ordredanssespapierspersonnels, à 2000,quelquessemaines avant sa mort.Elles font doncexception à larègle ici établie. « présente série. C’est pourquoi nous ne l’avons pas considéré pour une possible publication dans la durant son séjour à Rome, mais il ne s’agit pas d’un journal spirituel proprement dit. avons publiéedans« Vie OblateLife»dedécembre2001consacréàsamémoire,60(2001),p.279-472. 17 16 15 14 13 12 11 On pourratrouverfacilement ces écritsgrâceàlalonguebibliographie quenous Ottawa, Éditionsdel’Universitéd’Ottawa,1954,219pages. Les Voir p.402. Quand il fut revenu de Rome en 1986, le père Jetté demanda à un confrère, le Le pèreJetté a aussitenuunjournaldesévénements de savie,enparticulier Pour ensavoir plus surle p. FernandJetté, on peut lire le numéro spécial de Notes spirituelles Vie OblateLife»dedécembre2001. dupère,publiéesdanslequatrième volume, vontde1947 The followingyear, FatherMichael Molloy, anative of Ireland,joined In JunetheBishopofKingston erected canonically the Oblate parish. May. in him joined Oblate, Canadian first the Dandurand, Damase ther Oblates coming fromFrance,arrivedinBytownJanuary1844. Fa- in 1841,morethan170yearsago. as we consider the history of the Oblates since their coming to Canada came Ottawa in 1859, and then the capital city of Canada in 1867, and intuition, aswelookattheimportantroleplayedbyBytown, whichbe- in Ocean Arctic the the North. We recognize today the “prophetic” nature and of theFounder’s West, the in Ocean Pacific the as far as ing challenge of evangelizing or re-evangelizing the manynative tribesliv- they could spread their influence westwards and northwards to face the their missionary vocation. Furthermore, because of the rivers nearby, Oblates wouldbeabletoexerciseministriesfullyinaccordancewith 1844, he called Bytown “a city which is wholly of the future”. The good reputation. the lumber industry, andbecause of this,the town didnothaveavery was atownofsixorseventhousandpeople,whosemainactivity was at the suggestion of Bishop Bourget of Montreal. Bytown, at the time, were entrustedwiththeparishofBytownbyBishopKingston, THE REQUEST FROMMGR.BOURGET TO MGR.DEMAZENOD On October19 Father Adrien Telmon, who was a member of the first contingent of This foundation wasimportant for theFounder. Inaletter of March In 1844,barely three years aftertheir arrival in Canada, the Oblates historical presence oftheOblatesinOttawa. Congregation inCanada.Itspublication is preceded byabrief is aparticularly interesting documentforthehistoryof letter, preserved in the Archives of the Archdiocese of Montreal, of the city of Bytown (later Ottawa), diocese of Kingston. The missionaries, who had recently arrived in his diocese, to take care wrote toBishopEugene de Mazenodaskinghimtosendhis THE OBLATE PRESENCEINOTTAWA (1844-2013) th , 1843,MonsIgnaceBourget, Bishop ofMontreal, P ierre H urtubise , omi

Oblatio l 257 l Documenta Oblatio l 258 l Documenta 1856, afterlengthynegotiations withtheFounder, an agreementwas also oftheMajorSeminary whichheestablishedshortlyafterwards.In ishes. Heputthemincharge oftheCollege that he created in 1848,and at thecathedral andatseveralmissions,whicheventually became par many thingshadtobeputinplace.Heentrustedthem withtheservice Oblates to help him in the organization of his young diocese where so cise theirministry. and especially to make sure thattheyhadthenecessarymeanstoexer Father Guigues, as bishop, allowed the Oblates to realize greater works, creation of thediocese of Bytownandthenomination of their confrere, Grey NunsofMontreal, setting up aschoolforgirlsandboys. The eventually became thecathedral, openingahospitalentrustedtothe a fewprojects: launching the building of anewparishchurch, which could realizethegreatworksthatheexpectedfromthem. Bishop deMazenod,tohavearesidenceoftheirown,fromwhichthey invited the OblatestoMontréalandwhowantedsonsofhisfriend, These changeswereduetotheinitiative of BishopBourget who had late community which hadarrived only sixyearsearlier in Montreal. By- of town: Joseph-Eugène-BrunoGuigues,whowasthesuperiorofOb- Bishop first the of nomination the was surprising more Even Kingston, Toronto andthevicariate of Rivière-Rouge (Saint-Boniface). a newdiocese integrating territories from thediocesesofMontreal, Nicolas LaverlochèrereachedJamesBayin1847. Father finally and Abitibi, and Témiscamingue in others to on moved cally. After ministering to thenatives of RiverDesert(Maniwaki),they by orfurtheraway. Soontheywouldbevisiting these groupsperiodi their camps and also to the native people scattered in the forests close town andthesurroundingareas; they ministered to thelumberjacks in glophone; oneFrenchman,Canadian,andIrishman. be duringthe following century and a half: two Francophones, one An- able men give us a profile of what the Oblate presence in Ottawa would represented one half of the population of the town. These three remark the other two.Hewastominister to the English-speaking faithful who Bishop Guigues,asexpected, appealed to theservicesofseveral Father Telmon andhiscompanions hadalready begun workingon Quite unexpectedly, that same year, Bytownbecame the seat of From theverybeginning,OblatesservedinparishesofBy- - - - - been providingfortheformation of thefuturepriestsdiocese and cal University, conferred by PopeLeo XIII in 1889. The College had Pontifi- of title coveted the received it Victoria,Queen and by granted elevatedwas totherankof universityin1866througharoyalcharter vice since the second half of the 19 It is not possible here to recount the history of these two forms of ser ments, andministriesinresponsetoneedsofall kinds astheyemerged. be accepted later on. These parishes gave birth to many works, move- by theparishofNotre-Dame-de-GrâcesinHull,and by othersthat will resented bytheparishesofSaintJoseph’s andSacré-CœurinOttawa, to it.Ontheotherhand,thereiswholeareaofpastoral work,rep- tions of learning and of formation that flowed from it, or were attached education linked totheCollege ofBytown,andtothenumerousinstitu the diocese. Onthe one hand,weseeamajor investment in theworldof soon characterized the modeofpresenceOblatesincityand liberate legacy to hisconfrères,inorderensuretheirfutureOttawa, two parishes,SaintJoseph’s andSacré-Cœur. the parish attached to the College of Bytown in 1856, wasreplaced by The University of Ottawabecame Saint PaulUniversityin1965,and entrusted totheOblatesindioceseofOttawa. status oftheworks the caseforresidenceofCollegeonOntarioside. working inothertypesofministriesthispartthediocese,aswas plans, therectory ofthisnewparishwouldbearesidence forOblates He alsoentrustedthisparishtothe Oblates in perpetuity. According to called Notre-Dame de Grâces, in Hull, on the Quebec side of the river. the Bishop’s Residence after his death, Bishop Guigueserected a parish dral. However, anticipating that the Oblates would probably be leaving Oblates wouldcontinue to beincharge ofpastoralworkattheCathe- phone Catholics oftheneigbourhood. According to this agreement, the attached to the College and wouldservethe Francophone and Anglo- College would bebuilt. A newparish,called Saint Joseph’s, wouldbe piece oflandinanewneighbourhoodcalledSandyHill,wherethe was entrustedinperpetuity to theOblates. The diocese offered anew created eight years earlier and wasstill called the College of Bytown, reached between thediocese and theOblates. The College, whichwas These two areas, which may be considered as Bishop Guigues’ de- The agreement signedin1856continueseventodaytoregulatethe th century. As regards the College, it - -

Oblatio l 259 l Documenta Oblatio l 260 l Documenta will not go unnoticed. At the beginning of the 20 in theareaofeducationandpastoralservice,especiallyparishes, Francophone, whichcoveredtheEasternpartofCanada. This presence, that ofSaintPeter’s, Anglophone, andthatoftheProvinceduCanada, ity oftheFrancophoneprovincecalledProvinceduCanada. Ottawa, and the University itself continued to be under the responsibil- of University the with affiliation its retained College new The Ottawa. over SaintJoseph’s parishwhichhadbeenattached to theUniversityof Province ofSaintPeterNew Westminster. This Provincealsotook was eventually called Saint Patrick’s College, and wasentrustedtothe which created was College new a and fulfilled, were wishes their 1929 be taught,ifnot entirely, at least principally, intheir own language. In own institution, more in tune with their needs, where classes would with their French speaking confrères, expressed the desire to have their to theUniversity. The Anglophone Oblates,someofwhomhadworked Residence. In1895,theJunioristsmovedintoanewresidence close Joseph’s Scholasticate; today thebuilding is knownasDeschâtelets Scholastics at Archville, in thesuburbsofOttawa.Itwascalled Saint the futureOblates.In1885,anewresidencewasbuiltforOblate Canada. The presence of the Oblates was felt especially in the field of of field the in especially felt was Oblates the of presence The Canada. spectively 46 and 52% of these Provinces, and 26% of the personnel of du-Rosaire), and141from SaintPeter’s Province. This representedre- now wasdividedintotwo Provinces:SaintJosephandNotre-Dame- with 558Oblates.417fromtheformerProvinceofCanada-Est (which the OblatesofallCanada. The highestpointwasreachedin1960 Saint Peter’s 60%oftheirProvinces. Together theyconstituted27%of belonging totheProvinceofCanada-Estrepresented 45%,thosefrom to theProvinceofCanada-Estand73SaintPeter’s Province. Those all ofCanada.In1933,thenumbershadrisento304, 231belonging In 1927,therewere219,62%oftheOblatesfrom Eastand27%of 56% oftheCanadianProvince,and30%allOblates ofCanada. the cityofOttawa. Already in1881therewere,Ottawa,86Oblates, the Oblatesoccupiedaprominentpositionbothin dioceseandin since 1845,hadbeenworkingcloselyalongsideofthem.Itistruethat government, then, closely behind, the Oblates, and the Grey Nuns, who, the first powers: three were there Ottawa, in that, saying joke standard Henceforth, there would be a two-fold Oblate presence in Ottawa: Henceforth, therewouldbeatwo-foldOblatepresenceinOttawa: th century, there was a contribution of theOblatesinOttawabecontinuedawayworthy of ration be maintained and even intensified, to ensure that the exceptional immigrants to this city. It is desirable that this inter-provincial collabo a fewparishesofthediocese ofOttawa,especially those whoserve the Provinces whose members are present at Saint Paul University and in also ofSaintPeter’sProvince, andthattodayitinvolvesseveralOblate Province, theProvinceofCanada,then,from1929onwards, thework worth notingthat this presencewas, in thebeginning, the workofone in Ottawacontinuesthesamedirectionthatittook in1856.Itis poor.the and sick the of We presence Oblate the that affirm rightly can retreats or workshops,spiritual directors, or asvolunteers in theservice tinue todopastoralworkinparishesorserveaschaplains, directorsof 1984). Several Oblates oftheOttawa region,whoarenowretired, con- (since 1953),aGermanparish1968),andanItalian parish(since ish fornatives inManiwaki.Oblates are also serving a Polishparish three French-speaking, two English-speaking,anduntil recently a par University, where wearepresently. There remainalsoseveralparishes: Paul Saint all, of first remains, There 1844? in Bytown in arrival their country. portant because it corresponds toover15%ofthe Oblates in the whole Oblates inOttawa.Howeverthisnumberremains proportionally im- 475 in1966,1751987,and129theyear2000. Today thereare84 about arapiddecrease of theOblatepopulation in Ottawa. There were kinds, preaching,andtheapostolateofpress. of pastoral ministries: parishes, retreat houses, chaplaincies ofdifferent variety great a in also but formation, and education of field the in to suchadegree,andforlongperiodoftime. The Oblatesserved Oblates, many so of services the from benefited that diocese a and city Oblate presence in Ottawa. One could never find, in the Oblate world, a former ProvinceofCanada-Est,and61fortheSaintPeter. These statisticsincludetheScholasticsoftwoProvinces:139for education. InSaintPeter’s Province,theratiowas80%,or112 Oblates. Canada-Est livinginOttawa,340,or82%,wereassignedtoworksof education. In1960,outofthe417OblatesfromformerProvince What remains of the many works established by the Oblates since The brutal drop invocationsthat occurred in thesixtiesbrought the of importance the doubt a without demonstrate figures These - -

Oblatio l 261 l Documenta Oblatio l 262 l Documenta nications de laGrandeRivière appelée Ottawa. C’estlàqu’abordent 50 lieux de Montréal. Cette ville est au centre de toutes les commu une ville naissante du diocèse de Kingston, nommée Bytown, à 40 ou dans vosvues,enleurdonnantautantd’ouvragequ’il enpourrontfaire. allons tâchernous detirerbonpartinouveauxauxiliaires et entrer pèce d’excès de bonté qui me couvre de confusion. Quoiqu’ils en soit, volontés etanimés d’un zèle toujours nouveau.Envérité il yalàunees- en m’envoyantdescollaborateurs si dévoués,sisoumisàtoutesmes imposez sigénéreusement pour alléger l’énorme fardeauquejeporte, vous vous que sacrifices les tous pour jointes mains les remercier vous merciements franche bontéquej’ai pour eux,tandisquec’estàmoi remercier. Jesuissurprisseulement que vousnousfaisiez tant de re- avez eu lacharité de m’envoyer, etpourlequel je nepuisassezvous par lebonP. Telmon, aveclerenfortd’ouvriersEvangéliquesquevous Evêque deMarseille Mgr C.Eu.DeMazenod Montréal, le19octobre1843 not thisexamplecontinuetoinspireustoday? came toOttawawereaFrenchman,CanadianandanIrishman.Could who Oblates three first The maintained. be will collaboration this not sity. could dependlargelyThe futureofthisOblatework onwhetheror our predecessors. We are thinking here especially of Saint Paul Univer chives del’ArchevêchéMontréal. LETTRE DEMGRBOURGET ÀMGRDEMAZENOD Il estquestionmaintenant de leurprocurer unétablissement dans J’ai reçuaveclaplusvivereconnaissance votre lettre du 10août Mon trèscherSeigneur, * Copieauthentique, Registe des lettres de MgrBouget,vol.3,p.206-208, Ar [email protected] Pierre Hurtubise,omi Ottawa, Canada * - - - De plusà60ou80lieuesde Bytownsetrouventlesterresdechassedes soin, delesconfesseret leur donnerlesautressecoursdelaReligion. les réunir afin de leur donner des instructions dont il ont un si grand be- de cette ville, les Missionnaires profitent de leurs moment de loisir pour ici. pendantqu’ilssontoccupésàfaireleursradeaux danslesenvirons les hommesquiytravaillent doivent nécessairement y passerenvenant veau qu’ilestlecentredetousleschantiersquisontsur l’Ottawa. Tous des susditschantiers.PourenreveniràBytown,jevous diraidenou- vraies brebisdisperséesdelamaisond’Israël,cesont cespauvresgens s’il yasurterredeshommes quisoient l’objetdevotreInstitut, que crois Je édifiants. plus des sont ils conscience, leur de affaires les printemps, leurs pèresspirituels avec qui ilsontcommencé àarranger ils ont le bonheur d’avoir une petite mission l’hiver et de rencontrer, le coupables excèsquandilssontabandonnésàeux-mêmes. Maisquand St- Laurent une bonnepartie de l’été. Ces pauvresgensselivrent à debien fleuve notre couvrent qui flottes des faire et radeaux en bois leur attendent à l’embouchure desrivièresoùilsseréunissentpourmettre les visitent pendant l’hiver, dans leurs forêts, et qui, le printemps, les à cescampsvolants:ainsiilfautleurenvoyerdesmissionnairesqui quand on yva en été. Vous sentez qu’on ne peut pas donner de curés 80 lieues àtraverslesneigespendant l’hiver, etensautantlesrapides Il fautmême faire quelquefois pourarriveràquelques-unsd’eux60 différence qu’ils sont tous à une assez grande distance de la population. de ceschantiers estpresquecomme un village de votreFrance,avecla et l’exporterdelàengrandepartie Angleterre etailleurs.Chacun pays pourvenirlesvendredansnosvilles de QuébecetMontréal, faire descendrecesboisdanslesnombreusesrivièresquiarrosentnotre de construction edechauffage. Ilssontoccupéslasuitedel’annéeà pour travailler à couperpendant cinq ousixmoisdel’année,lesbois neurs quiàlatête de 4ou500personnesvonts’héberger danslesforêts grand objet de spéculation nous comptons un grand nombre d’entrepre ce que c’est que les chantiers. Comme le commerce du boisestici un nous appelonsicileschantiers. Jedoisvousfaireconnaitre avant tout devront partir ces hommes Apostoliques pour aller évangéliser ce que sont tous,gensdebien,dignesduzèle de vosenfants.C’estlàque qui rivière, magnifique et belle cette bordent qui forêts immenses les les voyageurs et les hommes qui, par milliers, travaillent à abattre -

Oblatio l 263 l Documenta Oblatio l 264 l Documenta consolation au Bon père Baudrand qui a pu setromper comme bien Je croisdevoirvousprier de mevouloirbienécrire quelques mots de témoignez. me vous que confiance la à bornes sans confiance une par de cachéavecvousetque jemecroiraiscoupabledenepasrépondre ne ferons pasàcoup sur toutce qu’il y a à faire. Comme je n’ai rien nous travaillerons ici de concert à avancer le Royaume de J.C.et nous dissiperont avec le temps et la Providence arrangera tout. En attendant, du toutdisposéàréclamer n’est pasleursservices. Cespréjugésse a àQuébec en ce moment de trèsgrandspréjugés contre eux et qu’on ici l’existence et les intérêts de vos chers enfants. Car je pense qu’il y d’un ardentdésird’empêchercequipourraittantsoitpeu compromettre pardonnerez cette liberté peut-être trop grande parce qu’elle procède annoncerez vous-même cette nouvelle en répondant à salettre. Vous me il s’estintéresséestmortendebonnesdispositions, etquevouslui chargeant d’annonceràcedigne Prélatquelejeunehommepourlequel cru demondevoirconseiller auP. Honoratderetenir cette lettre, me les lieux, vousn’auriez pas fait offre deservice à cebonEvêque,j’ai Mgr de Québec. Comme je suis très convaincu que si vousaviez été sur votre sagesse etàl’esprit de Dieuquivousdirige dans toutesvosvoies. faire quiesttrèsfacile. Tout estnéanmoinsrespectueusement soumis à communiquer del’unàl’autreiln’yaqu’unetraverse diocèse. Pour sud del’Ottawaquiappartient à Kingston,ettoutlenordestdemon ton qui est en grande souffrance. Car cette ville est située sur le côté rendraient autant service au Diocèse de Montréal qu’à celui de Kings- Pères. Ilyaencoreunavantage précieux,c’estquelesMissionnaires gée dans ces lieux éloignés, suffiraient pour faire vivre plusieurs de vos outre elle-mêmecariln’yapasuneseuleParoisseéri- qu’uneMission, précieux avantage.Enoutre,lesrevenusdecettepetite ville quin’aen une grandepartie de l’année. Bytownoffre pourle moment [208] ce ensuite travailler au salutdesBlancs.Sanscela,ilsseraientàrienfaire ment central pour de là faire des excursions chez ces Infidèles et revenir sionnaires qui travaillent à leurconversion devront avoir un établisse Compagnie des Marchandsquifait le commerce avec eux, lesMis- ne seréunissentqu’àcertaines époquesdanslesPostesqu’aétablis la leurs épaissesforêtspendantlaplusgrandepartiedel’année,etqu’ils Sauvages. Comme ces pauvres Infidèles sont errants et vagabonds dans Le Père Telmon m’a communiqué la lettre que vousavezécrite à - vos Pères. dernier. Ci-joint lemandementde que j’aiadressépourlesMissions sements quis’étaient emparée de touteslestêtesnotreville, l’été presqu’en entier, pourarrêter la passion decesmalheureux divertis faire de votreMandement contre les spectacles. Je l’ai fait imprimer vous parlerdeschantiers. vos bonnescommunautés. plait aux Sts Sacrifices et prières ferventes de tous vos enfants, de toutes torts qu’ilaeussouscertains rapports.Recommandez-moi, s’il vous qui l’aenfanté àlaReligion.J’osevouspromettre qu’il réparerales que ce bon Pèreestici en uneterre d’exil, loin de sonpère et desamère peine, envoyez-lui un peud’huile qui guérissesesplaies. Considérez courage etadoucirsa à proposdeluifaire.Maintenantpouractiverson nelle. Je croisqu’il est atterré de certaines reproches que vousavez jugé d’autres mais qui n’est pas pourcela indigne de votre affection pater Ig. E.d.M. P.S. Jevousremercie de l’envoi que vous avez bien voulu me Ig. Ev. deMontréal J’ai l’honneur, etc. Mr Leduc,PrêtredeQuébecvousremettra la présente.Ilpourra - -

Oblatio l 265 l Documenta Oblatio l 266 l Documenta Seigneur teprendparlamain etteconduit ».( l’Église? Le Seigneurasesvues,ilguidelespersonnesetl’Église. Le sionnaire passe ainsi du village le plus éloigné du LaosauCentre de sa vieparcesparoles :«Commentest-cepossiblequ’unpauvremis - et concis.Cela manifeste l’âme deMgrZagoquirevisite et exprime tations, de quelqueslettres assez récentes, de canevasd’homélies,brefs photocopies de quelques-unes ses notes manuscrites, de brèves salu- de prièreetservice. naire, la recherche du dialogue religieux, la vie de prière, l’esprit de foi, particulier de chacuncesservices : letémoignage et lezèlemission- amis soulignentunaspect congrégation delaPropagationFoi.Ses la de puis et interreligieux dialogue le pour Pontifical Conseil du taire vice à l’Église universelle et au Saint-Siège, d’abord comme Secré- ser son fin, la à puis, Congrégation; la de Général Supérieur de enfin comme formateur et ensuite comme assistant général pour la mission, de savie :vocationoblate, lamissionauLaos,sesresponsabilités père Zago. Debrèves notes historiques soulignent les moments saillants prendre les racinesculturelles et religieuses d’où provient la famille du du PapePieX,paysanneetprofondément catholique, permet decom- sonnelles desamisdesarégion. petit livre et des diversescontributions écrites comme expériences per qui se quittent) dénote la nature profonde, familiale et amicale, de ce (« Ciao!» estlesaluttypique vénitien des amisquiserencontrent ou cation en est un fruit simple et modeste mais beau. Le titre lui-même donné del’importance àsacontréeetaudiocèsede Trévise; cette publi- a qui M.I. de Oblat Missionnaire de figure cette vivante maintenir de fondée à Villorba (Veneto, Italie), son paysnatal, laquelle apourbut cripto), 150p. Marcello Zago, Villorba, 2012, (Édition hors commerce, promanus- NOTES DELECTURE/BOOKREVIEWSRECENSIONES Luigi On doitsignaler, comme particulièrement belle, la publication en Une brève présentation historique de la région de Trévise, terre En mémoire du P. Marcello Zago, une association culturelle a été G iovannini , Ciao Marcello. Vita e ricordi di S. E.Mons. Roberto Sartor, omi ) - - y filosofía,cienciateología. los interrogantes fundamentales del ser humano, explorando literatura tido delavidaysabiduría delcorazón,elautorproponelosplantea so” (pp.21-22). la persona,desdeloafectivo a loracional, desde lovolitivo aloreligio contexto relacional en el que entran en juego todas lasdimensiones de “La verdaderaintegración se realiza sólo enelcorazón,esdecirun de Ivan Rupnik-¡las citas son el pudor del autor!- Santopietro escribe: que es,propiamente,ellugarprivilegiado del encuentro.Enpalabras bíblico de interioridad . Untema que uneaDiosyal hombre, puesto viveza enlasobraanteriores: eltema delcorazón,conformealsentido entrelaza con otro, muy querido para el autor, que ya ha resaltado con introducción, dejando entrever la línea a seguirenel libro. Este tema se tura einclusocomopropuestadesentido”, escribe el P. Giannienla la fe deloscreyentes, para comprender nuestra historia, nuestra cul- particular: “El conocimiento de laBiblia es importante para alimentar propone atoda la humanidad en suconjunto y acada ser humano en libros” (laBiblia de unasabiduríaquenopuedeofrecertodalahumanajunta. contemporáneo y seconvierte en sucompañero de viaje, en la búsqueda profundizar continuoenesadirección.Élsecolocaalladodelhombre caciones, frutodeunamaduraexperienciaun pastoral ydeestudio,son y auto-donación. gico: respuesta deloalto, revelación divina como auto-comunicación Dios, enelcualemerge lanovedaddefequeexplicita el tema teoló en eltítulo dos grandestemas: el sentidodelavida,yencuentro con No esporazarqueencontramosasociados de Dios. respuestas y las humana yrevelacióndivina,intercalando los interrogantes delhombre cultura entre fe, y razón entre espiritualidad, y filosofía entre teología, autor, enelgénero“sapiencial”: una investigación entre antropología y rica seriedepublicaciones, se ubica,enconsonanciaconelestilodesu logna, EDB,2012. Gianni El libro abarca cuatro capítulos. Enel primero, De ahí la necesidad del encuentro con la fuente, con el “libro de los Para Santopietro estadialéctica es constante, sin tregua.Suspubli- El último libro del padre G. Santopietro, bien conocido por una S antopietro ), queresumeelsaberdivinoyitinerario queDios , omi , Senso della vita e incontro con Dio, Búsqueda del sen- Bo- - -

Oblatio l 267 l Documenta Oblatio l 268 l Documenta ría cristiana.( resurrección, que resume,demodosencillo y atrayente, toda lasabidu- las vicisitudesdelavidaa lasabiduríadelcorazón,desdecruza nerario humano y cristiano, a cadapasoconinnumerables ysabrosas citas,resaltaunmodernoiti la vida,pararecuperarcontemplaciónyalabanza delSeñor. es oportuno y necesario un dialogo entre ciencia y fe sobre el sentido de que es lo que caracteriza respectivamente entrambas. Por consiguiente ción entre ciencia y religión, indicando el paso del “cómo” al “porqué”, en unlaboratoriodeinvestigación”(p.111). verificable lo de allá más vaya que sentido un existe si preguntarse de hombre, puedeplantearse la pregunta sobre elsentidodelavidaypue- sentido de la vida y experiencia religiosa vocaciones y susinterpelaciones, afrontando la relación entre vivió encruzelabandono”(pp.87-88). de la muerte, y se estableciera el reino del Amor. Poramor a nosotros que fuese destruido desde su interior el dominio del odio, del pecado y que el milagro se dioycumplióenaquel su permanecer en cruzpara manifestó elamorsinmedidadeDios. se 1), 13, (Jn fin” el “hasta amado ha nos que Cristo, En historia. la de templar el Amor infinito, que en Cristo entró con humildad en el drama hace, pues,con- “En elsilenciodeDiosenCalvariolaluzfenos mandan al núcleo central de la revelación cristiana, al amor crucificado: y de sentido, Santopietro nos presenta las raíces de la reflexión, que nos lleza divinaquesemanifiestaeneluniverso. de la creación, desde que el momento de la belleza es unrayode la Be- con Dios, el lenguaje se hace poético y se convierte en contemplación fe enelmásalláesunavidasinesperanza”. yendo con las palabras del periodista I. Montanelli “porque una vida sin dad ytrascendencia, “más allá de unomismo, hacia Alguien”, conclu Recupera el tema del sentido religioso, que se reviste de perenni En conclusión,desdelaagradable lectura del libro,quedocumenta El P. Santopietro muestra que no hay oposición, sino sólodistin- En el capítulo cuarto el autor regresa a la actualidad, con sus pro- “Cristo nobajódelacruzmedianteunmilagroespectacular, sino En el tercer capítulo, En elsegundocapítulo,Asombro, sentidodelavidayencuentro Gennaro Cicchese Cristo crucificado y resucitado, fuente de vida per asperaadastra,desde el recorrido de , omi ) : “El científico, como todo como científico, “El : Ciencia, - - -