1
OUR HERITAGE
Some aspects of our spiritual heritage
Presented by The Spirituality Commission . Mother House of the Good Shepherd Angers - May, 1990
2 My dear Sisters "TWO NEW STARS OF SANCTITY IN THE FIRMAMENT OF THE CHURCH"
This is the title which appeared in large letters in the Observatorio Romano on April 28, 1940 in Rome, announcing the ceremony of Canonization of Mary Euphrasia Pelletier and Gemma Galgani on May 2.
It was the first canonization held by Pope Pius XII at the close of his first year as successor to St. Peter, and within the first eight months of terror and anguish in the world caused by the second world war. The canonization, therefore, was a special moment of singular joy for the Church, for the world and for the Congregation.
The Vicar General of the Holy Father arranged that at 11 o'clock on the morning of May 2, at the moment they would be proclaimed "Saints", the bells of all the churches of Rome and surrounding areas, would be rung for at least half an hour.
"We decree and declare Saints..." are the words of the Pope that resounded jubilantly in the resplendent Basilica of St. Peter, and ratified the proven sanctity of our Foundress, Mother and Model.
While celebrating the 50th anniversary of this event, we would like to ask her what was the secret of her success. Let us plead with her to open her heart more and more to reveal to us the energy that enkindled her zeal which knew no limits
Perhaps this little book will supply the answers to many questions. It is the fruit of the work carried out with singular interest and love by the Spirituality Commission (COME), composed of Sisters Nora Keaney, James Wilson, Leticia Cortes, Amanda Gomez, Denise Deschamps and Bernadette Egozcue, and presented initially in the form of conferences for reflection during the Plenary Meeting of Provincials (PMP) in June, 1989.
With immense joy I want to put into your hands this valuable material. It is a part of our precious heritage which will help us to celebrate with joy the 50 years of glorification of our Foundress, to admire the beauty of her spirit and make our own her great love for Jesus Christ, her consuming zeal which made her commit herself to the most abandoned of the world. 3 Today, more than ever, we need St. Mary Euphrasia to be the "Star" from the "firmament" that enlightens and guides the paths of the New Evangelization for those of us below so that we will be strengthened to continue her "Holy Work".
With my gratitude, on behalf of the entire Congregation, to the Sisters of the Spirituality Commission, and my love to each one of you.
Sister Maria Gema Cadena Superior General
Rome, May 2, 1990
4
OUR SPIRITUALITY - THE HEART OF JESUS
Sister Nora Keaney, R.G.S., Province of Sri Lanka (Original in English)
5 OUR SPIRITUALITY - THE HEART OF JESUS
Every mother waits with eager longing for the day when her child will walk unaided for the first time. We can imagine that Mary was no different. She watched intently one afternoon as she saw Jesus steady himself on shaky infant limbs. Would this be the day she asked herself? And, when he took his first tentative steps in her direction, she smiled encouragingly. At the end of that "baby marathon", when he stumbled breathless, into her waiting arms Mary bestowed a congratulatory kiss on her son. This was the day when HER BABY had walked unaided for the first time. More important still, it was the day, when for the first time, God walked on this earth. For some Old Testament writers however, it was not the first "divine walk". The author of the early chapters of Genesis, for example, tells us that God walked "in the cool of the day". To initiate these reflections on Our Spirituality, I invite you to join him in spirit for this walk. If a stroll with a friend can lead, at times, to a deep heart to heart sharing, how much more so a "walk with God"? The first text to be considered is from Genesis. We read in chapter 3, verses 8 - 9:
The man and his wife heard the sound of Yahweh walking in the garden in the cool of the day, and they hid from Yahweh God among the trees of the garden. But Yahweh called to the man, 'Where are you, he asked?'
The walk which God initiated that day was destined to become a long one; it would encircle the universe and go from pole to pole. And the question, one that would be repeated endlessly across the centuries, as men and women found new ways and reasons for hiding from God, and he found new voices to call out to them:
Where are you?
If we compare the merciful love of God to a sun warming and enlightening the dark shadows of our lives, then here in the early pages of Genesis we have the dawn.
6 In his mercy, God seeks: Where are you? and God excuses God said to the serpent, ‘Because you have done this,
Be accursed beyond all cattle. . . .
I will make you enemies of each other,
you and the woman, your offspring and her offspring.
It will crush your head and you will strike its heel. 1
We see here that, urged by the merciful love he has for his erring children God seems almost relieved to find an excuse for their behaviour; he blames the serpent: ‘Because you have done this,
And then God goes even further than excusing, he covers all with the mantle of his infinite compassion. We read in Genesis, 3:21: Yahweh God made clothes out of skins for the man and his wife and they put them on.
Exegetes, possibly may offer more than one interpretation of this statement, but for me it is a touching reminder of the delicate tenderness of God's love. When we are weak and feel ashamed, without our even asking for it, he comes to our help, he takes the first step, in the long walk towards the mount of reconciliation. The second text I propose is from Ezekiel, chapter 16 Though this chapter is I think, hardly ever cited in connection with the Heart of Jesus or the Heart of Mary, I would like to suggest that you use it in your prayer occasionally, particularly verses 6 to 19 and 53 to 63. This chapter does not easily lend itself to reading aloud, and is, in ways, one of the "terrible" pages of the Old Testament. This is so, necessarily perhaps, because it reveals the immense "suffering" of the Heart of God, the torment of one torn between the need to reprimand, even severely, and the greater, yes over-powering need to show mercy and to save.
1 Genesis 3:14,15
7 As in the chapter from Genesis, here too we find that God is walking, (16:5,6) no longer now in the cool, idyllic setting of an enclosed garden but in an open field. Could we dare a comparison and suggest that he has preceeded us in accomplishing the transition from the monastic to the apostolic style of activity?
As God walks, he comes across a baby, "Israel" here represent- ing the Chosen People, and, through them all peoples and each one of us in our weakness and sinfulness. Can anyone be more helpless than an abandoned, new born baby?
Through his prophet, God answers:
At birth, the very day you were born, there was no one to . . . wash you in cleansing water. . . or wrap you in napkins. . . . You were exposed in the open fields; You were as unloved as that on the day you were born. 1
But even when "life" hangs only by a thread, God's initiative breathes hope:
I saw you struggling. . . as I was passing and I said to you. . . grow like the grass of the fields. 2
It is this unloved child that God cherishes, and as Hosea tells us how tenderly:
When Israel was a child I loved him. . . . I myself taught Ephraim to walk, I took them in my arms, yet they have not understood that I was the one looking after them
I was like someone who lifts an infant close against his cheek, stooping down to him I gave him his food. (11: 1,3,5)
Israel grows and as God continues his walk he meets her again, needy as ever. In moving and very human terms, he tells us, by the mouth of his prophet, how he continues to shower his love on her:
You developed, you grew, you reached marriagable age but you were quite naked. Then I saw you as I was passing. . . . I spread part of my cloak over you and covered your nakedness; I bound myself by oath,
1 Ezechiel, 16: 4 - 5 2 Idem 16:6-7
8 The verses from Ezechiel, chapter 16, which follow read I made a covenant with you almost like a dialogue between God's sense of Law and his It is the Lord Yahweh who speaks merciful love: and you became mine 1 THE JUDGE: I mean to punish you like women who commit adultery and murder. . . In passing we might note God's seeming predilection for "covering". Samaria never committed half the crimes that you have. (38,51)
The idea reminds us of the words of Jesus in Matthew 23:37 I will restore Sodom and her daughters. . . . IMERCY will restore Samaria and her daughters, and, after that, How often have I longed to gather your children, as a hen gathers her 1 will restore you along with them (53) chicks under her wings, and you refused! Your sister Sodom and her daughters will be restored to what and of the words of our Constitutions, article 3: they were. You and your daughters Through the Church, Jesus continues to encompass with love all will be restored to what you were (55) afflicted with human weakness. For the Lord says this: THE JUDGE: Having told Israel, "you became mine", God lists some of the things 'I will treat you as you deserve, you who have despised your oath he has done for his chosen one. even to the extent of breaking a covenant.' (59) I bathed you in water, I washed the blood off you, MERCY:. . . but 1 will remember the covenant I anointed you with oil. that 1 made with you when you were a girl, and, I gave you embroidered dresses, fine leather shoes, 1 will conclude a covenant with you that shall last forever. (60) a linen headband, and, THE JUDGE: And you, for your part, a cloak of silk. will remember your past behaviour and be covered with shame. . . . (61) I loaded you with jewels, gave you bracelets for your wrists, and, MERCY: a necklace for your throat. . . I put a beautiful diadem on your head. . . .
You grew more and more beautiful, and, you rose to be queen.
The fame of your beauty spread through the nations, since it was perfect, because I had clothed you with my own splendour - it is the Lord Yahweh who speaks. 2 We are all familiar with the drama; in varying degrees, and under different circumstances, it is lived out in our lives, the lives But Israel too, wants to walk, alas to go her own way. of those we seek to serve, the "life" perhaps of the Congregation. Sadly the prophet transmits the message: The constant, unvarying factor, is the intervention of the Father, with a mercy which overcomes all sin and infidelity. You have become infatuated with your own beauty… 3 (Const. art. 3) How easily led you were… In what Saint Paul calls "the fullness of time", mercy did
"overcome" or mercy did have "the last word":
I Ezechiel16: 7-9 2 Idem 16: 9-14 3 Idem 16: 15.30
9 The verses from Ezechiel, chapter 16, which follow read almost like a dialogue between God's sense of Law and his merciful love:
THE JUDGE: I mean to punish you like women who commit adultery and murder. . . Samaria never committed half the crimes that you have. (38,51)
MERCY: I will restore Sodom and her daughters… I will restore Samaria and her daughters, and, after that, I will restore you along with them (53)
Your sister Sodom and her daughters will be restored to what they were. You and your daughters will be restored to what you were
THE JUDGE For the Lord says this: 'I will treat you as you deserve, you who have despised your oath even to the extent of breaking a covenant.' (59)
MERCY: … but I will remember the covenant that I made with you when you were a girl, and, I will conclude a covenant with you that shall last forever. (60)
THE JUDGE: And you, for your part, will remember your past behaviour and be covered with shame… (61)
MERCY: I am going to renew my covenant with you, and you will learn that I am Yahweh, and so, remember and be covered with shame, and in your confusion be reduced to silence when I have pardoned you for all you have done it is the Lord Yahweh who speaks. (62,63)
We are all familiar with the drama; in varying degrees, and under different circumstances, it is lived out in our lives, the lives of those we seek to serve, the "life" perhaps of the Congregation. The constant, unvarying factor, is the intervention of the Father, with a mercy which overcomes all sin and infidelity…(Const. art. 3)
In what Saint Paul calls "the fullness of time", mercy did "overcome" or mercy did have "the last word":
10 God so loved the world that he gave his only Son. 1
The Father who had loved us from all eternity would continue to do so, but henceforth his love would come to us in the beatings of a human heart, like to ours
in all things but sin 2.
God would continue his walk, no longer now, in the idyllic garden of Eden nor in the "open fields" of the Old Testament, but in the tireless journeyings of the Good Shepherd. Saint John Eudes long reflected on the significance of the Incarnation and his conclusion was that the christian life is:
a continuation and fulfilment of the life of Jesus 3.
He would have us contemplate what is deepest, most personal in Jesus and strive to unite ourselves to this through what is deepest and most intimate in us. This contemplation led him to consider first of all The Heart of Mary and subsequently The Heart of Jesus. Focusing his contemplation on The Heart of Jesus, Saint John Eudes discovered ever more clearly that the love of God for us is something extraordinarily alive. 0 my Saviour, you have freed me from the powers of evil. You have given your life to deliver me from eternal God loves us with a human heart. death. . . . And he gives us, so that we can respond to his love Let me be all yours; the very heart of his Son. let me live only for you; let me follow you everywhere. 4 Ezechiel had said: "I will give you a new heart." (36:26) Of all the divine perfections mirrored in the. . . Heart of our Saviour we should have a very special devotion to divine The fulfilment is even more magnificent than the promise. The MERCY and we should endeavour to engrave its image on new heart is the very Heart of Christ. our heart. To take a walk in the rich field of the writings of Saint John Eudes To this end three things must be done. is to find oneself, not in a geometrically, well laid out french garden The first is to pardon with all our heart the offenses done us but rather in a luxurious tropical forest. by our neighbour. The extracts that follow are like a few blossoms culled from this The second is to have compassion on his bodily sufferings rich source. They parallel paragraph 2 of our Constitutions on and to relieve and succcur him. "Mission and Spirit." The third is to compassionate the spiritual misfortunes of our
brethren which are much more deserving of commiseration than the corporal ills. 5 1 John 3:16 I St. John Eudes, The Sacred Heart of Jesus, New York, P.J. 2 Heb. 4:15 Kenedy & Sons, 1946, p.145 3 Saint John Eudes: The Life and Kingdom of Jesus in Christian Souls, New York, P.l. Kenedy & Sons, 1946, p.6 2 Idem. p.101; 3 Idem. p.4; 4 Idem, p.45; 5 Idem. p.1l5
11 JESUS, THE GOOD SHEPHERD HAS CALLED US TO LIVE IN UNION WITH HIM…
My children, come to me: I have loved you with an eternal love. And I have drawn you to my heart, the source of every good. 1 O Heart all lovable and all loving of my Saviour, be the Heart of my heart. . . the spirit of my spirit the life of my life, and the sole principle of all my thoughts, words, actions. . . . O Heart all mine, I possess all things in possessing you! 2
AND CONTINUE HIS REDEMPTIVE MISSION IN THE CHURCH.
What a privilege to be members of the Son of God, to be one with him.. hence to have but one spirit, one heart, one love with Christ, and thus to be able to love his Divine Father and our Father, with one and the same Heart and love. 3
O my Saviour, you have freed me from the powers of evil. You have given your life to deliver me from eternal death…
Let me be all yours; let me live only for you; let me follow you everywhere. 4
Of all the divine perfections mirrored in the. . . Heart of our Saviour we should have a very special devotion to divine MERCY and we should endeavour to engrave its image on our heart.
To this end three things must be done.
The first is to pardon with all our heart the offenses done us by our neighbour.
The second is to have compassion on his bodily sufferings and to relieve and succcur him.
The third is to compassionate the spiritual misfortunes of our brethren which are much more deserving of commiseration than the corporal ills.5
1 St. John Eudes, The Sacred Heart of Jesus, New York, P.J. Kenedy & Sons, 1946, p.145 2 Idem. p.101; 3 Idem. p.4; 4 Idem, p.45; 5 Idem. p.115
12 GOD HAS CONSECRATED US FOR THIS PURPOSE THROUGH THE GIFT OF HIS LOVE POURED INTO OUR HEARTS BY THE HOLY SPIRIT.
O my God, how excessive is your goodness, how admirable is your love for us! . . . .
You have given us the Spirit and Heart of your Son, which is your Spirit and your Heart, and, you have given it to us to be our spirit and our heart,
according to the promise which you made by the mouth of the prophet:
'I will give you a new heart and I will put a new spirit within you. '1
OUR CONSECRATION TURNS US TOTALLY TO THE FATHER IN LOVE....
Do not content yourself to love God with your human heart; that is too small a thing, that is nothing. But love him… with all the love of your great Heart. 2
O my Saviour, I give myself to you to unite myself to your eternal . . . and infinite love of your almighty Father.
O adorable Father, I offer you all the eternal and infinite love of your Son Jesus as a love which is mine.
Just as our . . . Saviour says to us: 'As the father has loved me. I also love you.'3 I may say to you, O divine Father, I love you even as your Son loves you. 4
1 Oeuvres Compleres de St. Jean Eudes, Vannes, Imprimerie Lafolye Freres, 1908 Vol. VI, p.261. (Translated from the'French) 2 Idem. p.264 3 John 15:9 4 St. John Eudes, The Sacred Heart of Jesus, New York, P.1. Kenedy & Sons, 1946. p.3
13 … AND GIVES US TOTALLY TO CHRIST'S SAVING WORK.
If you love your neighbour and you have some act of charity to perform, love him and do for him all that is required of you in the charity of your great Heart.
If you have to make some oblation… let it be done in the spirit of love and zeal of your great Heart.
Finally, whatever you do, do all things in the spirit and with the dispositions of your great Heart, renouncing your own heart, and, giving yourself to Jesus to act with the spirit which moves his Heart. 1
WE LIVE THESE INSEPARABLE REALITIES OF OUR VOCATION IN COMMUNITY THROUGH. . . SISTERLY LOVE
Charity is patient and there is no kind of pain or obstacle that can make it complain.
It is full of sweetness, and despite any injury done to it, it never thinks of vengeance.
Charity envies no one…
Self interest never rules it; it is aware rather of its neighbour.
Nothing can embitter it; nothing can make it angry. It never thinks of doing evil. When anyone commits a fault, it never rejoices; on the contrary it takes great pleasure in the good it sees done.
Charity bears all the burdens placed upon it, without sinking beneath their weight. . .
If a neighbour does not amend, it hopes that he (she) will do so, and in that hope there is nothing it will not put up with from him (her).2
1 Milcent, Paul: St. John Eudes, Presentation & Selected Texts, Glasgow. John S. Burns & Sons. 1964. p.131 2 Milcent, Paul: St. John Eudes, Presentation & Selected Texts, Glasgow, John S. Burns & Sons, 1964, p.94
14 THROUGH PRAYER…
If you want to pray and ask God for some grace, let it be in a spirit of… confidence, and of… resignation in your great Heart.
If you must adore, praise and thank God, let it be in union with the adoration, praise and thanks giving which were, are and always will be given to him by your great Heart, and, in union with all the holy dispositions with which this same Heart adores, praises and thanks him incessantly.
When you say these. . . words:
'I will praise you Lord, with all my heart' (Ps. CX: 1.)
let your intention be to speak of your great Heart. 1
THE EVANGELICAL COUNCILS AND ZEAL
O my Creator. . . .
I offer you all the faculties of my soul all the feelings of my body. . . my whole heart, sacrificing myself entirely to your adorable will… I will exercise my will as you would have me.
Your good pleasure is my sole desire.
Do with me what you will, since for my sake, you have done with yourself more than I would have dared to wish or desire.
I surrender myself entirely into the hands of …my eternal Father, who desires my welfare more than I do myself, who alone knows what is best for me and, alone can obtain it for me.2
1 Milcent, Paul: St. John Eudes, Presentation & Selected Texts, Glasgow. John S. Burns & Sons. 1964, p.131 2 St. John Eudes: The Sacred Heart of Jesus, New York, P J Kenedy & Sons 1946, p.56
15 As you read the passage from Teilhard de Chardin, included in the appendix you will notice that he describes the Heart of Christ using one of Saint John Eudes' favourite expressions,
A furnace of fire
Teilhard's contemplation led him to discover there
The face of a world which had burst into flames.
As you, in turn, contemplate this "furnace": may your love and your hope be increased beyond all measure, may you discover in "this flaming centre", the face of a world which can burst into flames of love, of goodness, and of mercy.
It is to this world, so steeped in suffering, and yet so rich with promise that we are, today called
TO PROCLAIM, JESUS THE GOOD SHEPHERD
16 The face of a world which has burst into flames…
How strange, my God, are the processes your Spirit initiates! When two centuries ago your Church began to feel the particular power of your heart, it might have seemed that what was captivating souls was the fact of their finding in you an element more determinate, more circumscribed, than your humanity as a whole. But now on the contrary a swift reversal is making us aware that your main purpose in revealing your heart to us was to enable our love to escape from the constrictions of the narrow, too precise, too limited image of you which we had fashioned for ourselves. What I discern in your breast is simply a furnace of fire. And the more I gaze on this flaming center the more it seems to me that all around it the contours of your body melt away and become enlarged beyond all measure, till the only features I can distinguish in you are those of the face of a world which has burst into flames. 1
- Pierre Teihard de Chardin, Hymn to the Universe
1 Teilhard de Chardin, Hymn of the Universe, London, William Collins & Co. Ltd., 1965, p.34
17 OUR SPIRITUALITY - THE HEART OF JESUS
Points for Reflection:
1. "The man and his wife heard the sound of walking in the garden . . . and they hid from Yahweh God among the trees of the garden. "
In my life and in the life of my community are there elements which we try to hide from God?
Behind which "tree" do we try to hide and why?
2. "I spread part of my cloak over and covered your nakedness;…"
God sees the weakness, acknowledges its existence and still finds a means of covering it with the mantle of his merciful love:
What attitudes to weakness and infidelity am I aware of in myself and in my community?
What can we do to bring out attitudes more into line with those of the Father whose mercy "overcomes all sin and infidelity".
Const. 3
18
OUR SPIRITUALITY - THE HEART OF MARY
Sister Nora Keaney, R.G.S., Province of Sri Lanka (Original in English)
19 OUR SPIRITUALITY - THE HEART OF MARY
When God promised to redeem the fallen human race, he placed before Adam and Eve the image of two persons:
God said to the serpent, 'Because you have done this, be accursed beyond all cattle. . . . I will make you enemies of each other, you and the woman, your offspring and her offspring. It will crush your head and you will strike its heel.'1
The Church has seen in this passage a reference to Mary and her Son, united in one salvific mission. It was this union that Saint John Eudes loved to proclaim:
I shall only telI you that you must never separate what God has so perfectly united.
So closely are Jesus and Mary bound up with each other that whoever beholds Jesus sees Mary; whoever loves Jesus, loves Mary, whoever has devotion to Jesus, has devotion to Mary.2
It is against the background of this unique union between Jesus and Mary that I would like to present the following reflections. For Saint John Eudes, the christian life is a continuation of the life of Jesus, and, he would therefore have us continue on this earth the piety and devotion of Jesus for his holy Mother:
As you must continue the virtues of Jesus and keep with you his sentiments, so you must also continue and maintain in your hearts
the love, tenderness and devotion
that Jesus cherished for his blessed Mother
Now, to honour her as God requires of you and as she desires, there are three things for you to do
First: You must see and adore her Son in her, and see and adore him alone. It is thus that she wishes to be honoured, because of herself and by herself
she is nothing
1 Genesis 3: 14-15 2 Kingdom of Jesus p 271
20 but her Son Jesus is everything in her…
her glory, her power, her greatness.
Second: You must recognise and honour her first as the Mother of God, then, as your own mother and queen.
You must thank her for all the love, glory and service she rendered to her Son, Jesus Christ. . . .
You must beg her to employ all your actions to honour the infinite works of her Son, and to associate you with all the love and praises which she ever gave him and shall give him throughout eternity.
Third You can and should honour the most holy Virgin by
THOUGHTS, meditating on the holiness of her life and the perfection of her virtues, WORDS taking pleasure in speaking of her perfections and in hearing them discussed, IMITATION, striving to imitate our admirable Mother, especially her charity…1
Saint John Eudes wrote these words in 1637 at the age of thirty six. A few years later, around the year 1643, he reached a turning point in his own life, he left the Oratory, founded the Congregation of Jesus and Mary and so on. It was at about this time that he became conscious of the im- portance of the Heart of Mary. Through constant meditation on the christian life, which is a sharing in the life of Christ, John Eudes came to realize ever more clearly that no one ever has, or ever will live it more perfectly than the Virgin Mary. But it is by that which is most intimate and most personal in her being, that is by her heart that the Virgin Mary is united to her Son. The Heart of Mary progressively taken over and transformed by Christ ends by being made one with him. The Heart of Mary, Saint John Eudes used to say is Christ himself.
1 St. John Eudes. The Life and Kingdom of Jesus in Christian Souls. New York, P.l. Kenedy & Sons, 1946. pp.271-272
21 For twenty years John Eudes honoured the Heart of Jesus and the Heart of Mary in a single feast, with emphasis on the Heart of Mary. Subsequently, he made a distinction between them, but he never dissociated the Heart of Mary from that of her Son.
Saint John Eudes made use of many comparisons, scriptural and otherwise to reveal to us the beauty of this maternal heart and to describe the treasures that are there waiting for us, if only we ask for them.
I. THE HEART OF THE MOTHER OF GOD IS A BEAUTIFUL FOUNTAIN AND AN INEXHAUSTIBLE SOURCE OF GOOD
… my Lord. . . . I see you, not at the well of Jacob, but at this divine fountain. . . and I hear you cry out insistently: 'If anyone thirsts, let him come to me and let him drink.'
Come to me all you who are burdened, weary and thirsty, on the roads of this world, weighed down with toil and distress,
Come to me here, at the fountain, not of Jacob but of the Heart of my most worthy Mother; there you will find me, for I have established there my dwelling place forever. It is I who made this beautiful fountain. . . .
I made it for you, filled it with infinite riches for you. . . .
I am here to uncover and distribute to you the immense treasures I, have hidden in it.
I am there to refresh you, to strengthen you. . . give you new life by its vivifying waters. . . .
Come then to me'.
Saint John Eudes regrets that the Saviour's plea goes unanswered and he offers to add his voice to that of his master:
For a long time, my Saviour, you have thus cried out but there are few who listen to your voice.
If the world does not listen to the master, it will not hear the servant.
22 Nevertheless, allow me to cry with you so that the servant may imitate his master. Oh, who will give me a voice strong enough to be heard in the four corners of the universe, and to shout in the ears of all . . . .
You who are thirsty, come and drink of the beautiful, life-giving waters of our miraculous fountain. . . .
Hurry: What are you waiting for? Why do you delay a single instant?
Do you fear to wrong the. . . bounty of the Heart of Jesus your God and your Redeemer, if you address yourselves to the charity of his Mother's Heart?
Do you not know that the Mother is nothing and can do nothing, except from Jesus and by Jesus and in Jesus; and that it is Jesus
who is everything and can do everything, and does everything in her?
Do you not know that
it is Jesus who has made the Heart of Mary what it is, and who wished to make it
a fountain of light of consolation, of every kind of grace,
for all those who turn to her in their need?
Do you not know that not only is Jesus dwelling continually in the heart of Mary but that he is himself, the Heart of Mary the Heart of her heart and the soul of her soul. . . to come to the Heart of Mary is to come to Jesus to honour the Heart of Mary is to honour Jesus; to invoke the Heart of Mary is to invoke Jesus?
(Milcent: Saint John Eudes, pp. 127-129)
23 II. MARY’S HEART, THE HARP OF KING DAVID
Mary's Heart, says John Eudes, is the true harp of the veritable David, that is Our Lord Jesus Christ:
He alone possesses it and has always possessed it. No other fingers but his ever evoked its melodies, because her virginal Heart never vibrated with sentiments, affections or impulses, other than those inspired by the Holy Spirit.
The strings of this royal harp are the virtues of Mary's Heart, especially her faith, hope, love of God…1
And then, associating the Heart of Jesus with that of his Mother, as is his own, Saint John Eudes continues:
These two Hearts and these two Harps are nevertheless so closely attuned that in a certain sense they constitute one single harp, vibrating in unison, giving forth but one sound and one song, singing the same canticle of love.
If the first sounds a canticle of praise, the second echoes it with its own chords.
If the Heart of Jesus loves God the Father, Mary's Heart unites in that love;
If the Heart of Jesus pours itself out in thanksgiving before the most holy Trinity, Mary's Heart sings an identical hymn of gratitude. . . .
What rejoices the Son's Heart rejoices the Heart of the Mother as well; what crucifies the Heart of the Son likewise nails the Mother's Heart to the Cross.
'Jesus and Mary', says Saint Augustine, 'were two mystical harps. What sounded on the one, also sounded on the other, even though no one touched it.' 2
Ever a zealous and practical-minded missionary, John Eudes, would not have us remain passive listeners, or even admirers of the "wondrous harmony" produced by these two harps. Hence he adds:
1 St. John Eudes: The Admirable Heart of Mary. New York, P.l. Kenedy & Sons 1948, p.'75 2 Idem. p.77
24 But the eternal Father has given his beloved Son yet another harp . . . which is meant to chant the praises of his holy name, and this harp is YOUR OWN HEART. . . .
Unlike the ordinary instrument, the harp of your heart cannot remain silent.
It must be played, either by the hand of God or by the hand of the enemy.
To make of your heart a harp of our Saviour, the true David you must pluck out the strings of vice and replace them with the strings of virtue. . . which must be set in tune with the peace and charity of the hearts of your sisters.
For without this union your harp will give no music agreeable to him who is all charity and who loves charity above all things.
Then you will sound your harp in union with the inspired music of true Christians and the angels and saints, and above all with the sublime harp of the HEART OF MARY.
And you can join in the chorus of praise and love of God led by the royal harpist our Lord Jesus Christ. 1
III. THE HEART OF MARY IS THE HEART OF THE MOTHER OF MERCY
The following passage is one which shows very well John Eudes' trust in the compassionate Heart of the Mother of Mercy, as also how closely he was in touch with the miseries of his own day. In "The Admirable Heart of Mary" these reflections are presented in the form of a prayer to the Virgin Mary:
o gentle and most holy Virgin, look with the eyes of your mercy on all the afflicted and all the afflictions that fill the earth, . . . so many poor, so many widows, so many orphans, on the sick troubled with so many diseases, on captives and prisoners, on the thousands who are thwarted and persecuted by the malice of others.
1 St. John Eudes: The Admirable Heart of Mary, New York, P.l. Kenedy & Sons, 1948, p.78 - slightly adapted.
25 on the defenceless, oppressed by the violence of the strong and the mighty,
on missionaries exposed to countless dangers. . . .
Look. . . on the number of afflicted minds, of anguished hearts, of souls tormented by . . . temptations. . . .
But above all, have pity on . . . those who live in sin. . . the greatest of all tribulations. . . .
Finally, O gentlest of Virgins, look on the almost infinite number of the afflicted of this world, whose sufferings are so many
voices which cry out to you;
O Mother of Mercy, comforter of the afflicted, refuge of sinners,
open the eyes of your clemency to see our desolation,
open the ears of your goodness to hear our supplications.
Show, O good and powerful advocate that you are truly Mother of Mercy. . . .
O most merciful Mary; let us experience your compassion. . . .
O most gentle Mary, let us taste the ineffable sweetness of your Heart. 1
This prayer can find an echo in our hearts too, for as our Constitutions tell us:
In our unceasing return to the Father, we discover the depth of our sinfulness and in openness to his invitation of love we find mercy. United with all people in their struggle with sin and in their need for reconciliation. we witness among them to the power of this mercy. (Const. 4 )
In his writings, particularly on the Heart of Mary, John Eudes could be poetic, mystical and yes, very exuberant. Yet, a man of his background and experience could not fail to be practical as well. Could we do better than to close with a word of sound advice from him? Having proposed various devotional exercises etc., here is what he had to say:
1 St. John Eudes: The Admirable Heart of Mary, New York, P.l. Kenedy & Sons, 1948, p.142 slightly adapted.
26 I beg of you to be convinced that the practice of practices the secret of secrets the devotion of devotions,
is not to be attached to any practice any particular exercise of devotion
but to take great care in all your exercises and actions to give yourself TOTALLY TO THE SPIRIT OF JESUS…
so that finding you without any attachment to your own spirit. . . .
He would have full power and liberty to act on you according to his will. . . . And to lead you by whatever paths he pleases.1
As you pray and reflect together in community, (or personally),
May the Holy Spirit find you without any attachment to your own spirit,
May He have full liberty to act on you according to his will,
May He lead you always by whatever paths He pleases.
If He does, and He surely will, then
you will drink deeply from our Spirituality, your only aim in all that you undertake will be to do the WILL of the FATHER in union with JESUS and MARY in the love and power of the HOLY SPIRIT
Echoing the prayer of St. John Eudes, we also invoke our Mother Mary:
O gentle and most holy Virgin look with the eyes of your mercy on the countless suffering people in our Province.
1 John Eudes: The Life and Kingdom of Jesus, New York, P.l. Kenedy & Sons, 1946, pp./58-/59.
27 (In the space below, list all the suffering people you are aware of in the area where you live and in the country, whether groups or individuals. Name each one with great love and compassion. Later you can share with the community some of the names you have written.)
After completing your list, read the following lines from St. John Eudes' prayer:
O Mother of Mercy, comforter of the afflicted, show that you are truly Mother of Mercy. O most merciful Mary, let us experience your compassion. O most gentle Mary, let us taste the sweetness of your Heart.
28 Saint Mary Euphrasia has said:
Rivers of grace come out from the Heart of the Most Holy Virgin. How great and admirable the Blessed Virgin is.
(Recall and write down in the space below, the graces received through the Most Holy Heart of Mary, by you, by your community and the Province - in so far as you are aware of them.)
In the community you can share some of these as you deem suitable.
Closing Hymn: At the end of the sharing, the community could sing its favourite Marian hymn.
29
MARY IN THE LETTERS OF SAINT MARY EUPHRASIA - glimpses
Sister Nora Keaney, R.G.S., Province of Sri Lanka (Original in English)
30 MARY IN THE LETTERS OF SAINT MARY EUPHRASIA - glimpses
In comparison with Saint John Eudes, Saint Mary Euphrasia, as you are well aware wrote no books. However, she did write letters, many of them. The impression one gets from reading a fairly large number of these, is that of a person who lived her daily life in a close and warm companionship with Mary. Certainly, she followed the advice of Saint John Eudes, and did not fear:
to wrong the. . . bounty of the Heart of Jesus in addressing herself to the charity of his Mother's Heart.1
Mother Mary of Saint Euphrasia "invoked and celebrated Mary under all the titles used in the Church as well as many others of her own creation. For example, in 1847, with her sisters she declared Mary our foundress and superior general and celebrated this as a feast on January first each year thereafter."2
Mother Foundress herself, spent approximately forty three years of her religious life as superior and about thirty four of these as superior general. It was probably natural therefore for her to consider Mary as "superior general"; what is certain is that she shared everything with her in a very personal way.
For instance the many graces received, and the solutions of these thorny problems that seemed to follow one another endlessly, were for her, so many proofs that the "superior" was actively at work. Here are just a few of the expressions she used:
The Blessed Virgin is our Mother Superior. See how she loves her convents of the Good Shepherd. 3
The Congregation is governed by the mo.st Blessed Virgin. In spite of a thousand dangers and a torrent of crosses all is well. . . . 4
1 Milcent, Paul: Saint John Eudes, p.128 2 Warnig, Rose-Virginie: Our Shepherd's Heart, Cincinnati, 1987, p41 3 Letter to Sr. M. of St. Sophie Lavoye, 1837.05.15 4 Letter to Sr. M. of St. John of the Cross David, 1847.06.06
31 I believe the Heart of Mary will do great things for her work. 1
In so short a time Mary has done many things. 2
When you return... you will see the marvels God accomplishes in our favour. How admirably the blessed Virgin governs. 3
All good things co.me to. us from Mary. 4 How good and admirable the Blessed Virgin is. Oh, she is truly our Mother. 5
After a thousand crosses which wounded us . . . the most Blessed Virgin. . . has miraculously saved us. 6
Thanks to. a miracle of the mo.st holy Virgin, Angers is calm. 7
You have suffered much. . . but the Blessed Virgin whom you Io.ve so much has saved this magnificent apostolate. 8
. . . . The loss of your Bishop is a severe trial. . . . But God is there: and he is here! The Blessed Virgin governs us. I believe this as strongly as I would an article of faith. 9
Not only is the Blessed Virgin the "Superior" of the Good Shepherd Congregation, she is also the "Spiritual Director" of its Superior General! She mentioned this more than once in her letters. To Sister Mary of Saint Elizabeth Renon for instance:
Also., I am going to. tell you my little secret my saint Elizabeth. I go. for spiritual direction to. the Blessed Virgin. She alo.ne understands and consoles me. I lo.ve her so. much I could die for her. (1846.12.13) You know that your poor mother go.es for direction to. the Blessed Virgin. Oh! she would find fault with me, if I stopped loving you as my true Benjamin! (1846.12.22)
. . . I no longer hold on to anything except to. Jesus and my divine directress. (1847, Easter)
I Letter to Sr. M. of St. Elizabeth Renon, 1849.02.09 2 Letter to Sr. M. of St. Philippe Mercier. 1837.09.03 3 Letter to Sr. M. of the Immaculate CMortier, 1847.12.13 4 Letter to Sr. M. of St. Elizabeth Renon, 1846. 12.13 S Letter to Sr. M. Aglaee Lacroix, 1842.08.18 6 Letter to Sr. M. of St. Euphrasie Pechmann, 1845.05.19 7 Letter to Idem, 1856.02./0 8 Letter to Sr. M. of St. Ignace Ward, 1859, November 9 Letter to Sr. M. of St. John of the Cross David, 1855.12.13
32 And to Sister M. of St. John of the Cross David:
But what shall I say? . . . Mary has taken us under her care. I go to her for direction. . . and I always leave her sanctuary laden with blessings and with words of peace which I share each day with our faithful flock. (1848.12.12)
In his book, "The Admirable Heart of Mary," Saint John Eudes places the following words on the lips of our Saviour:
Come to me here, at the fountain, not of Jacob but of the Heart of my most worthy Mother; there you will find me, for I have established there my dwelling place forever.
It is I who made this beautiful fountain. . . .
I made it for you, filled it with infinite riches for you. . .. 1
Mother Mary of Saint Euphrasia whose needs were outdone in magnitude only by her zeal drew deeply and frequently from "this beautiful fountain". Postulants or vocations were high on her list of priorities. When they arrived the happy event was attributed to Mary's intercession:
. . . the most Blessed Virgin continues to send us good candidates. 2
Mary of Saint John has just sent us a veritable treasure. Or, to be more exact, it is Mary, our divine Mother who has given us this dear foundress for the whole of Germany. 3
Give the habit to four postulants and even twenty if the Blessed Virgin sends them to you. 4
Meanwhile, the harvest is great. Mary will send the workers, for this is her cherished vineyard.5
1 Milcent, Paul: Saint John Eudes, Presentation and Selected Texts, Glasgow, John S. Burns & Sons, 1964, p.128. 2 To Sr. M. of St. Sophie Lavoye, 1837.08.28 3 To Sr. M. of St. Dosithee Joseph, 1837.06.17 4 To Sr. M. of the Blessed Sacrament Moreau, 1857.10.19 5 To Sr. M. of St. John of the Cross David, 1836.05.28
33 Though many vocations did come there were times when the number fell far short of what was needed to satisfy the needs of Mother Mary of Saint Euphrasia's zeal. The latter then reiterated her request increasing the number in the process:
At present the work suffers. We are short of at least a hundred postulants. Oh, ask for them then from the most Blessed Virgin. 1
But we have a secret cross. We lack one hundred and fifty sisters and this is no exaggeration. Oh. . . . when will the Sacred Hearts of Jesus and Mary allow themselves to be moved? Oh. if you only knew how necessary that is! We are steeped in sorrow because sisters are worn out and die, without mentioning the works of grace which we refuse. ... 2
O may Mary deign to send us a hundred novices. . . that is the least number we could ask for from our . . . Mother. 3
May the Heart of the most holy Virgin deign to grant us three hundred fervent novices. . . .4
Throughout the letters of our Foundress one finds Mary playing a variety of roles; she is superior and spiritual director, and even more surprising, she is the one who delivers the mail, heals the sick and provides the fish for dinner!
I hope the Blessed Virgin will give you my letter. .. 5
Praise be given to Mary. It is she, my divine Mother, who brings me your very interesting letter. . . 6
Last evening. . . the most Blessed Virgin brought me your much desired letter. 7
Yesterday, Our Lady of the Angels brought your long awaited letter of the 21st. 8
Your letter gave me so much joy that I prayed the most Blessed Virgin to recompense you. 9
1 Sr. M. of St. John of the Cross David, 1841.03.21 2 To Idem 1842.03.29 3. To Sr. M. of St. Clement Pattin, 1840.06.17 4 To Sr. M. of the Immaculate C. Mortier, 1857 5 To Sr. M. of St. John of the Cross David, 1835.11.19 6 Idem, 1860.05.29. 7 To Sr. M. of St. Emerite Royer, 1855.05.31 8 Idem, 1855.08.03 9 To Sr. M. of the Divine Heart Lionnet, 1855.02.21
34 Mother Mary of Saint Euphrasia excelled in the art of communi- cation. Though she may not have been aware of this, she was aware of Mary's help in such matters. She speaks of this to Sister Mary of the Divine Heart Lionnet in a letter dated February 14, 1848:
. . . why do you tell the Blessed Virgin so often that you wish to see us again! This divine Mother is so faithful in conveying the message that she arouses in my heart a similar desire to see you and embrace you.
Though most of us succeed in finding some reasons which will explain to our friends why we have not written to them, few of our excuses can be as ingenious as this one recorded in a letter of Mother Mary of Saint Euphrasia to Sister M. of the Immaculate C. Mortier:
How I regret having delayed so long before writing to you. But you who love the Blessed Virgin, ask her if I have a single free moment. This divine Mother keeps us busy day and night. . . . (1847.12.13)
If the Blessed Virgin kept her "busy day and night", she was also the Foundress' refuge in the thousand and one difficulties of daily life:
I am grateful to Mary, our Mother for having given me back my arm. It is true it had been so painful, that I could not bear it; I had to support it on a pillow. . . . 1
Take care of your health. Oh, may the Blessed Virgin heal you; I have such great need of you. . . . 2
We bought a boat and last week we caught fifty carp. . . this morning seventeen. There are thousands of them (in the pond). See how the Blessed Virgin looks after us. 3
How grateful I am to you for the two hundred and fifty francs - a real bouquet. I am heavily in debt but at peace. The debts are truly those of the Blessed Virgin for I wanted to feed her children; her Heart will pay the debts; I will help her for I work hard but through love. 4
1 Sr. M. of St. John of the Cross David, 1836.03.14 2 Idem, 1837.07.13 3 Idem, 1837.08.31 4 Sr. M. of St. Euphrasie Pechmann. 1845.03.14
35 "Characteristic of Saint Mary Euphrasia was her freedom in the titles she used. She did not restrict herself to only one name for her devotions. At times she mentioned the Sacred Heart of Jesus and the Heart of Mary together, at times singly" particularly when referring to the Heart of Mary, "and again she simply referred to Jesus and Mary." * In many letters references to Mary occur more frequently than references to Jesus.
Jesus and his love are for both of us . . . the unique source of counsel and of life. It is in his Divine Heart and in that of his holy Mother that I believe I have found a good superior for Bourges . . . . 1
Let us remain hidden in the Sacred Hearts of Jesus and Mary.2
Paris also is riddled with crosses. Let us take refuge in the Holy Hearts of Jesus and Mary; there we will find consolation..3
O foundation of Nancy, cherished tribe of the chosen people. It seems to me that it is the Heart of Mary which has founded and upheld it. 4
I still hope that the Holy Heart of Mary will cause France to flourish; in its immense love it will render to Sion its former beauty. French and Vendeen vocations are coming again.5
I acknowledge that I remain hidden in the Most Blessed Sacrament and in the Heart of Mary. I sigh and lament. 6
Mary blesses us visibly. 7
* Warnig, Rose-Virginie: Our Shepherd's Heart, Cincinnati, 1987, p4
1 To Sr. M. of the Blessed Sacrament Moreau, 1856.02.14 2 2 To Sr. M. of Jesus Dubois, 1853.08.30 3 To Sr. M. of St. John of the Cross David, 1841.03.02 4 To Idem. 1836.12.07 5 To Idem. 1857.02.26 6 To Idem. 1859.01.20 7 To Sr. M. of St. Sophie Lavoye, 1835.07.26
36 Quite often Mother Mary of Saint Euphrasia referred to Jesus and Mary together, to ask for their help or to express a wish for her correspondent:
Have recourse ceaselessly to Jesus and Mary. I
May Jesus and Mary help us for Paris. 2
For Jesus and Mary everything is easy. 3
May Jesus and Mary give you their peace. 4
May Jesus and Mary shower you with graces. 5
When she broke forth in words of love, praise and thanksgiving they were frequently addressed to Jesus and Mary together.
You shall found near the great desert. Oh, this hope fills me with love for Jesus and Mary. 6
. . . I have already undergone an interrogation which was most humiliating and lasted three hours. May Jesus and Mary be praised for this. 7
Having given glory to Jesus and Mary. 8
Blessed be Jesus and Mary. 9
One of the early biographers of Mother Mary of Saint Euphrasia wrote of her:
1 Sr. M. of St. Sophie Lavoye, 1834.09.02 2 Sr. M. of St. Philippe Mercier, 1837.12.20 3 Sr. M. of St. Euphrasie Pechmann, 1846.03.02 4 Sr. M. Aglaee Lacroix, 1840.11.15 5 Sr. M. of St. Dosithee Joseph, 1841.06.04 6 Sr. M. of St. Francis Xavier Richard, 1847.10.15 7 Idem, end of 1854 8 Sr. M. of St. Dosithee Joseph, 1837.01.30 9 Idem, 1842.02.11
37 Her life of devotion to the Queen of Heaven finds a parallel only in the devotion and writings of the greatest servants of Mary . . . . few women have propagated practical devotion to our Blessed Lady with so much ardour and confidence. . . . 1
Be that as it may, it is clear from her correspondence that she loved her in a very special way:
I have sinned so much but the love of our Mother for her children defies description. O divine Mother, O tender Mother, would that I could give my life for you. 2
I go for direction to the Blessed Virgin. . . . I love her so much I could die for her. 3
In these reflections I have tried to give a glimpse of the place of Mary in the letters of Saint Mary Euphrasia, and in her life. She sometimes referred to them singly in her correspondence but in her life she never separated Jesus and Mary. We see this for instance in the advice she gave to a Provincial Superior, Sr. M. of the Immaculate C. Mortier in 1859:
I give you full latitude. Do ALL that OUR LORD and the most BLESSED VIRGIN tell you
Our Foundress lived out the advice given by Saint John Eudes and encouraged her sisters to do so likewise. Referring to Jesus and Mary, John Eudes wrote:
If we love them, let us love what they love. . . . Let us have but one heart with them, a heart which rejects what they reject, that is sin, especially sins against charity, humility, and purity.
And let us have a heart that loves what they love, particularly the poor, all christians and trials.
O Mother of Goodness, obtain for us these graces from your Son.4
1 Warnig, Rose- Virginie, Our Shepherd's Heart, Cincinnati, 1987, p41 2 Sr. M. of St. John of the Cross David, 1837.08.31 3 Sr. M. of St. Elizabeth Renon, 1846.12.13 4 Warnig, Rose-Virginie, Our Shepherd's Heart, p.30
38 MARY IN THE LETTERS OF SAINT MARY EUPHRASIA - glimpses
Points for Reflection:
Saint Mary Euphrasia expressed her love of the Blessed Virgin by Saying:
"I love her so much I could die for her."
* How would you express your relationship with Mary?
* At the present time, do you see a special place for her in your personal life and in the life of your community and country?
39 THE SPIRITUALITY OF ST MARY EUPHRASIA ICON OF GOD’S MERCIFUL LOVE
Sister Mary James Wilson, R.G.S., Philippine Province (Original in English)
40 THE SPIRITUALITY OF ST MARY EUPHRASIA ICON OF GOD’S MERCIFUL LOVE
"His tender mercies are over all His works. . . . "
These words of Scripture were quoted by Pope Pius XI in his allocution decreeing the Heroicity of Virtues of our Mother Foundress in 1924. They seem to be just as appropriate this year as we commemorate the 50th anniversary of her canonization with these brief studies on our spiritual heritage. For the tender and merciful love of God seems to be a major accent in the spirituality of St. Mary Euphrasia.
As the Study Commission of 1979 so aptly put it: ". . . the great Christian realities are ultimately the same for all because they have their source in the one Gospel. What is proper to the "spirituality" of a saint is a special emphasis, a certain enlightenment, pointing to a unique way of touching these realities and expressing them in daily life. "1
In the attempt to understand some of the features of her spirituality, we may all be helped by the metaphor of the icon. A theologian of our time, Sister Sandra Schneiders, notes that "an icon is not a picture, a portrait or a photograph. It is an opening on mystery (italics added). It renders present, in limited scope and concrete material, that which is neither limited nor concrete, but richly mysterious in its spirituality."2
Perhaps if we look at St. Euphrasia's spirituality as an icon, we may transcend space and time and glimpse more of the mystery of God's compassionate love as Euphrasia lived it out. We now claim that love as our very own charism - a love that sends us to be a presence of Jesus the Good Shepherd in our world today just as it sent St. Mary Euphrasia in hers. And because icons aim at "molding" the beholder, we can gaze and allow the relevant elements of her spirituality to be reactivated in our own lives. As her true daughters, we cannot help but feel what the icon insists on: not just a likeness but an identification, calling for personal commitment.
1 A Study Commission of Good Shepherd Sisters. The Spirituality of St. Mary Euphrasia, Preface, p. vii 2 Schneiders, S. New Wineskins, p. 118
41 Our main source for this study is the collection of St. Mary Euphrasia's letters to some of her early companions - sisters she herself had formed in the Angers novitiate.! Coming to us directly from her hand, these yet-unpublished letters show us many facets of our foundress' personality. Spontaneous, loving, eloquent and utterly personal, these precious missives seem to flow more from her heart than from her pen which was certainly eloquent enough.
Her ways and her attitudes emerge from the words and phrases that recur constantly in her letters, like the tints and colors of an icon. The providential naming of the Angers founaation in honor of the Good Shepherd provided a key figure for her spirituality, and her letters abound with words related to this biblical image, such as "sheep" and "flock," "harvest" and "souls." Also recurring frequently are the key phrases: "the holy work", "the designs of God", "the cross and grace." Angers is "the dear Sion" and "Mary", cited in almost every single letter she wrote, is, in her words "the true Superior, our true Mother."2
These words which formed part of the vocabulary of the founding days are like the "openings" on the mystery of St. Euphrasia's spirituality. There are certainly many others still, but in this brief presentation we will concentrate on these few examples. We trust that reading the quotations from SME's letters will help each one discover different facets of the mystery - somewhat like seeing the shadows and depths that appear in an icon as different lights play upon it.
In this sense let us look at our "icon" and its dominant "colors" reflecting on each word and trying to understand it as Mother Foun- dress meant it to be understood in her communications with her sisters
1 Spirituality Commission, Together... For the Holy Work. Except for Sr. Stanislas Bedouet, all the sisters in these brief biographies were formed by St. Mary Euphrasia in the Angers Novitiate. 2 Conferences, p. 79
42 THE GOOD SHEPHERD
The figure of the Good Shepherd is certainly the key image of our spirituality, the model given to us by Mother Foundress herself and which she develops beautifully in Chapter 6 of her Conferences. It is also interesting to note how one Asian theologian who knows and appreciates our charism and spirituality looks at the Shepherd figure in relation to our mission and spirit. He says: "There are two orientations in the Shepherd texts - one thrust is peace and plenty; the other is struggle and sacrifice. . . . The Good Shepherd was not just bringing in sheep to the quiet sheepfold. He was also taking them with Him over the hills and the rough ridges. He was crossing sometimes treacherous streams with them. He was going up and down perilous ravines."1 But as God was in the "green pastures", so too was He present in the perilous, untrodden paths.
These two orientations were lived out by St. Mary Euphrasia, often in dramatically painful ways - as in the long conflict with Bishop Angebault - but always with utter trust and confidence in the God who was leading her. And so she could say with great peace: "Let us love the Cross and toil and grief. By these dark paths we shall come to the light." (To Sr. Stanislas Bedouet, Dec. 23, 1833). And again: "The Divine Shepherd visits our tribes, some with crosses, some with graces. Let us then, my dear daughters, be very faithful." (To Sr. Louis Royne, July 2,1837)
FLOCK
With the image of the Good Shepherd clearly identifying her foundations and her daughters, the word "flock" spontaneously flows from her pen, and many of the letters to the early foundations had loving references to the "dear flock."
To Sr. Stanislas Bedouet who founded Poitiers in December, 1833:
It was the will of God that you should go to Poitiers. You will have a great flock there. How you rejoice the heart of Jesus and that of your poor Mother!
1 Arevalo, C.S.J. Homily, Diamond Jubilee of the Good Shepherd Sisters in the Philippines, October 7, 1987
43 And our good Mary Arsene, how does she get on at Poitiers? Have you become accustomed to it, my child.? Give yourself up to God and your dear flock. . .
Hold fast, both of you, to your fold once it has begun. (Dec. 23, 1833)
God blesses you visibly; each day there are new benefits. O my beloved daughter, you and our loved flock, let us give thanks to God! (May 28, 1834)
To Sr. M. Louis Royne, who founded Grenoble in the winter of 4833, almost simultaneously with Poitiers:
Perhaps you will do well to seize the Bishop's offer for you to sell. In this way you can make your repairs so that you can house your dear children - five already! We bless them and we love these dear sheep.
How I love all of you! M. of St. Helene, I wish you and your lambs a thousand blessings. It seems to me you will have a large flock.
God has filled our dear Mother House with graces! The holiest of retreats has been given to us by the Jesuit Fathers. . . O God, what fruits! Five of our dear children have received Holy Communion. This dear flock increases in a consoling manner. We have received ten children in two weeks. (July 27, 1834)
Sr. M. John of the Cross David was another young foundress, sent to found Nancy when she was only 27 years old. To support and encourage Sf. John and her equally young companions, Mother Foundress writes them: "Fear nothing, little flock; the Divine Shepherd is with us." (Nov. 25, 1834)
Five years later, to Therese de Couespel who had just begun the work of the Good Shepherd in Nice:
O dear flock of my heart, how closely united you are with me. You are. . . my treasure. (July 8, 1839)
Goodbye, my flock, truly chosen by mercy and by love. (Sept. 9, 1839)
From these examples, it appears that Mother Foundress embraced in this one image of "flock", her daughters in the foundations as well as the penitents and preservation children in each house. And always with great tenderness and affection, just like the Good Shepherd who tends His flock.
44 THE HOLY WORK
How often "the holy work" is stressed in the letters to her daughters. It seems both a battle-cry and a rallying point: for St. Euphrasia, "the holy work" was in the designs of God and she believed that God's will must be accomplished, no matter what the cost.
At the height of the conflict with regard to the Generalate, she wrote to Sr. M. Louis Royne at Grenoble:
If the Lord wishes it, He will achieve His work, for you see, crosses have never destroyed the holy work. Oh, no! On the contrary, never have there been so many blessings. (July 27, 1834)
She exhorts the young Superior of Metz, Sr. Sophie Lavoy:
Preserve our holy work of the Generalate . . . I have confidence in you.
My dear daughters, do this holy work. It lies in your hands. You know we do not hold to things of earth; therefore, do what seems best and get things started. (Sept. 12, 1834)
We pray God to complete His work for His own glory and for the holy work depending on you. (Sept. 19, 1834)
And to her old friend of novitiate days, Sr. Stanislas Bedouet:
The zeal for the salvation of souls and the love for the foundations which consume you draws down a thousand blessings on the holy work.
And to Sr. John of the Cross at Nancy:
Oh, yes, the dear foundation at Nancy will succeed for the glory of God and for the holy work. (Nov. 25, 1835)
THE CROSS
Because the cross is a positive reality for Mother Foundress, because "it is life, it is growth, it is hope," she knew the cross would be inseparable from the "holy work." In Chapter 20 of the Conferences, entitled "After a Year of Crosses and Trials," we read: "God has great designs on our Institute, but we shall accomplish them only by the way of the Cross." (p. 153)
45 Almost always, she couples the cross with grace, since she was totally convinced of the truth that "grace is the fruit of the Cross." She uses this sentence as a heading for some of her letters to console her daughters suffering particular trials.
Following are some excerpts from her letters in which she exhorts her daughters to love and embrace the cross for by it they will conquer.
You will not leave the Cross, which is your glory, and soon, victory will come. . . House of Poitiers, work of zeal and the Cross! Our hope has sure foundation. (To Sr. Stanislas Bedouet, Nov. 19, 1833)
How useful it is, my daughter, to understand that crosses are inseparable from a work like the Generalate which is to be the instrument of salvation for many souls. (To Sr. Sophie Lavoy, act, 17, 1834)
We are at the Cross, calm but firm. The Lord still blesses us and in another year I hope we will have the power to move ahead. Rome alone will speak and as much as she will let us act, we will continue the holy work. (To Sr. Louis Royne, Nov. 3, 1834)
You are deprived of all holy consolations, my very dear daughter. Oh, courage! I see in God that these crosses are the very roots of the work which shall flourish at Nancy. (To Sr. John of the Cross, Dec. 17, 1835)
For this work we are overcome with weariness, struggles and sweet crosses. God be blessed in all! (To Sr. John of the Cross, Dec. 29, 1835)
What shall I tell you about us? The Cross, sorrows, deaths and dyings, postponement of our work. . . O sweet will of my God, I love you! But beside the Cross is grace. . . (To Sr. John of the Cross, Jan. 13, 1837)
Pray - we, too, will pray. Your tears will bear fruits of grace for the whole Institute. You will see that by the Cross you will conquer. (To Sr. John of the Cross, July 8, 1840)
What she said was what she lived. By and through the Cross, she, too, conquered.
46 MARY
St. Mary Euphrasia was ever a faithful daughter of St. John Eudes. Her great love and tender devotion for the Mother of God was one aspect of her spirituality which makes her so like John Eudes who "discovers the Heart of Jesus from contemplating the Heart of Mary." In this age of the growing feminist movement, we can look back at St. Mary Euphrasia who, in the 19th century, clearly saw and trusted the feminine role of the Virgin-Mother. From her letters we can perceive that St. Euphrasia related to Mary as to a real friend - a woman actively interested in "the holy work," a woman who loved her personally and showed her loving intercession for the Institute by so many tokens. Thus Euphrasia can say with charming candor that Mary governs the Institute and that she is her spiritual director!
The following few excerpts will illustrate this loving and trusting relationship with the Mother of God which St. Mary Euphrasia maintained all through her long life:
All good things come to us on the feasts of the Most Holy Virgin. Your letter, my beloved daughter, consoles us greatly: the beautiful and holy tribe of Munich is a blessing of Mary. Oh, how this heavenly Mother loves our Institute! (Dec. 8, 1844)
The divine Mary has taken us under her wings. I go to her for direction, my daughter, and I always leave her sanctuary filled with blessings and words of peace which I bring back to our faithful flock (Dec. 12, 1848)
But God is there, He is here; the Holy Virgin governs us, I believe this in faith! (Dec. 13, 1855)
All the above were written to Sr. John of the Cross David in Munich. To Sr. Therese de Couespel, SME also often mentioned the graces received through the Blessed Mother. Following are two typical expressions:
. . . I must truthfully tell you, it was only your good news, dated the 27th, that was able to draw me from Calvary. Oh, what a beautiful day of crosses. O my Divine Mother, how much I thank you. (September 9, 1839)
Blessed be the dear month of Mary, it has been for us the richest springtime! Listen, my beloved daughters, lend an attentive ear:
47 The 16th of May, Mary has completed the work of Nice by the most touching solemnity we have ever seen. Just reading the account of it made our tears flow. The 10th of May, Mary has founded Namur and so admirably! The 13th of May, our children of Avignon have been delivered from their captivity and have taken possession of their big house. The 31st of May, our second monastery in Rome has been founded, it is called St. Jean de Latran. Three of our sisters will go there within fifteen days.
. . . You see, my Therese, how ineffable is the kindness of God!
ZEAL AND LOVE
Mother Foundress wrote Sr. Sophie Lavoy on October 17, 1834: "The glory of God and the salvation of souls, this is my life! Let men judge me as they please." With these few words she has summed up the two strong forces of her spiritual life. Zeal for God's glory and for souls - this identified Euphrasia all her life and impelled her to live out that merciful love which had its source in the very heart of the Man-God.
We all know how St. Euphrasia lived out that compassionate love - by loving! Msgr. Rumeau, Bishop of Angers at the time the heroicity of her virtues was decreed in 1924, so aptly said: "The very passion of her heart and the law of her life was to love her God without measure and to make Him loved." (Address to the Holy Father, Feb. 24, 1924). St. Euphrasia herself explained it very simply: "It is generally recognized that our Institute was founded through love for souls; I was not possessed of riches, talents or any exterior attractions, but I always loved the penitents and I loved them with my whole soul." (Conf. p. 29).
We have reflected on but a few of the key words and phrases that flowed from the letters of St. Mary Euphrasia. I hope that they have thrown some light on the "icon" we have been contemplating - her spirituality as an opening on the mystery of God's merciful love for all people, especially the most abandoned and the most marginalized. In her time, she responded to this mystery by cooperating with the designs of God in accomplishing "the holy work." Through the years, the work of the Good Shepherd has tried to make visible that merciful love of God wherever the daughters of St. Mary Euphrasia have pitched their tents.
Perhaps there can be no better ending to these reflections than to quote Pope Pius XI in his allocution after giving the Decree of the Heroicity of Virtues of our venerable Mother in February, 1924. After
48 praising the virtues and recalling the trials of Mother Foundress, the Holy Father said:
There is a word of Scripture about the works of God which spontaneously comes to our mind.at this moment: "His tender mercies are over all His works." Mercy it is which orders all things, which triumphs over all things, which marks the end of all things. Mercy is the most touching expression of the Heart of Jesus, the trait He impresses upon our memory when He calls Himself the Good Shepherd - the Good Shepherd who, solicitous for His sheep, goes out in search of those who are lost, and when He finds them carries them back on His shoulders to the fold, rejoicing that He has saved them.
In the light of these divine analogies and these divine marvels, it seems clear to us that we have not only cause to glorify God and His Venerable Servant, but also salutary lessons to learn. "Be merciful, therefore, as your Father is merciful." Let us gather that word from the heart of God and from the heart of His Servant and make it our very own.
49 THE SPIRITUALITY OF ST MARY EUPHRASIA ICON OF GOD’S MERCIFUL LOVE
Points for Reflection:
The letters of Mother Foundress bring us in contact with a woman vibrant with life, her words pulsing with energy even today. In our efforts to proclaim Jesus Good Shepherd in our world today, perhaps we can consider once more some of her vivid images and ask ourselves:
* In the "new evangelization", WHO and WHERE is the FLOCK for me ?
* What do we consider our HOLY WORK?
* Do I recognize the GRACES that come with my CROSS?
* How do I relate to MAR Y? How do I foster devotion to her?
In the space below, write or draw the words or images that come to mind spontaneously as you respond to these questions.
50 THE GOOD SHEPHERD
CALLS: his sheep, and the sheep LISTEN to his voice, he calls his own sheep by name, and he LEADS them out.
KNOWS: his sheep
GIVES HIS LIFE: for his sheep (cf John 10 : 3,14,15)
Sister Maria Leticia Cortes-Miranda, R.G.S. Province of Chile (Original in Spanish)
51 INTRODUCTION
When Rose Virginie entered the Congregation of Our Lady of Charity at Tours, the community was composed of elderly sisters who had suffered much during the Revolution. Innovating, revitalizing their apostolic works, attempting new foundations, seemed utter folly to many of them.
But the designs of God surpass even our wildest imaginings. From her novitiate days God seems to have called Mary Euphrasia to press forward, leaving behind both the security of the known as well as passivity and fear. She tells us herself in one of her Conferences:
I must confess that even in my novitiate the desire to labor for the conversion of souls pursued me so strongly that I felt uneasy, and accused myself of it as a temptation. I often shed tears at night because of our small number of penitents, and when Msgr. Montault sent to negotiate concerning the foundation of a House at Angers, my joy was so great that I almost felt myself in heaven. In those days a new Foundation was rare and a most difficult matter to bring about. (Conference 6, p. 47, 1943 edition)
Mary Euphrasia heard these calls and responded with generous availability. Trustingly she followed 'her Shepherd who led her to good pastures. Such a spirit of welcoming and availability enabled her to transcend all that was "outmoded"; they also aroused in her that feeling of sadness when faced with what was incomplete or restricted. The Tours sisters had an ancient and venerable history, but seeing them fearful, timid and clinging to outmoded structures, spurred her on to what is possible, to the "new."
And she set out. Her experience of following her Shepherd comes alive through the letters she wrote to Sr. Mary Stanislas Bedouet between 1829 and 18561. She let herself be led "to quiet waters"; she allowed herself to be guided along "the paths of justice" because He was with her - close, nurturing, and FAITHFUL. This confidence in her Shepherd led her to:
* enjoy unalterable peace even in times of greatest conflict, * hope always. She was a woman of hope, open to the future, optimistic,
1 282 letters are preserved in our Historical Archives.
52 * listen, to be attentive, discerning in prayer the voice of her Shepherd which spoke to her in the events of life.
This profound experience of the loving and nurturing presence of the Shepherd engraved in Mary Euphrasia the very features of Jesus the Good Shepherd. She too, would learn how to be a "good shepherdess. "
* Like Jesus Good Shepherd, she knew her sheep and treated them with delicate attention and love.
* Like the Shepherd she gave her life. She expressed this gift by a self-sacrificing love for those devoid of all hope, known in that era as "penitents" and in biblical terms, "the lost sheep" . She made her own the preferential option of her Shepherd: "I will search for the lost and lead back the strays. I will bind up the injured and strengthen the weak. . . " (Ez.34:16)
I. THE SHEEP LISTEN TO HIS VOICE, HE CALLS HIS OWN SHEEP BY NAME, AND HE LEADS THEM OUT
The voice of the shepherd
Many of us have probably had an opportunity of seeing a flock of sheep nearby, and of calling to them to come nearer so that we could touch them, but we were sadly disillusioned. They did not seem to listen to us; worse still, they looked at us as if to ask "who are you?"
It is clear that they will answer only the voice they recognise, that of their shepherd. The shepherd calls them, not for his own pleasure or to pass the time. He calls them
to indicate his presence to calm their fears to examine them to count them carefully to lead them to fresh pastures to protect them from the storm.
His voice assures them that he is concerned about them, that he acts always with their needs and interests in mind.
53 That is why the sheep answer and skip with joy on hearing the voice of their shepherd. They know he has something good for them. I would even venture to say that if several persons call out simultaneously, the sheep will recognise and will follow only the voice of their shepherd.
Mother Mary Euphrasia recognized, welcomed and answered the call of her Shepherd
During her second triennial at Tours, Mother Mary Euphrasia went to Angers to found a monastery in that city. She had to return to Tours to complete her triennial but in the depths of her heart she felt that God wished her to be in Angers. A mysterious and inexplicable force seemed to draw her to that foundation. Was it there that the Good Shepherd wished to lead her? Was he leading her to fresh pastures?
On the 11th August, 1830, our saintly Mother Foundress wrote from Tours to Sister Mary Stanislaus:
You ask me if I still feel the same towards Angers. Oh, yes, yes, my very dear sister, I will never change, I cannot. . . the good God knows all . . . . What I can tell you is that I do not believe it is God's will that I go anywhere else but Angers. . . . Oh, Lord, how greatly I need it (prayer)! Oh, if I could only tell you everything! Besides I have the greatest confidence that you will obtain everything from God. Father Aileron1 is of the greatest help to me in my spiritual life. I am, certain therefore that he knows something about God's will. Another priest spoke so clearly to me that the Holy Spirit must have enlightened him.
May 1831: Mary of Saint Euphrasia was named superior of Angers To avoid painful good-byes, our Mother Foundress, spent the night preceeding her journey with the community of Madame de Lignac. We read in the Annals:
At nine o'clock in the evening, finding herself alone and realizing that she must soon depart, our Mother was overcome with a poignant sorrow; her heart told her that she was leaving her sisters forever.
1 Fr. Michel Aileron- was her spiritual director in Tours. Ordained in 1822, he was soon appointed vicar of the parish of Notre Dame la Riche. In December 1827 he was named parish priest of St. Pierre des Corps. Mother Euphrasia found in him a director capable of understanding and guiding her. (Portais, 1, p. 147)
54 She was at the point of giving in to the desire to return to them, when she was told that a respectable priest, Rev. Father Pasquier, had asked to see her in the parlour. She had hardly entered the room, when the worthy priest said to her:
'Be' aware, Mother, of returning to your convent of Tours. What you are experiencing is a temptation; God has just revealed this to me. That you should even consider doing so offends him. He has confided to me the task of making known his will to you. Set out for Angers. Through you, God wishes to accomplish great things there for his glory. '
Our Mother, strengthened by these words prepared to obey. . . . (Annals IV, page 20 French)
And that sufficed for Mother Saint Euphrasia; He had spoken, He willed it. She welcomed this call, this manifestation of the will of God and made it her own. It became part of her very self in the deepest sense of the term.
Her attitude resembled that of Saint John Eudes who had written to Sister Mary of the Nativity Herson:
For through the mercy of my Lord, it seems to me that I desire nothing, either in this world or in the next, except to abandon myself entirely to the sweet possession of the most adorable will of God, so that it may lead me wherever it pleases, and do with me, everywhere and at all times, whatever is most pleasing to it.
Hence I cannot tell you yet when I shall return to Caen. I am well aware that, with the grace of Our Lord, it will be when I wish, but I do not know yet when I shall wish to do so; that is to say, I do not know when God desires it. (St. John Eudes: "Letters and Shorter Works, New York, 1948-page 140)
Saint Mary Euphrasia, worthy daughter of Saint John Eudes, placed her trust in the voice of her Shepherd. She let God intervene in her life to lead her along strange paths, which previously, she had not thought of. (cf Is 55: 8-9)
Like Abraham, she set out, despoiling herself of all "security", being aware all the while of her weakness and poverty.
The house here1 is flourishing. . . . There are excellent sisters; the classes are well organized, regularity is in force, and temporal matters in very good order. . . . I sense that the designs of God have not yet been accomplished fully. . . (1830.06.22)
55 This good Master has chosen the vilest of instruments to accomplish the most holy work. . . . (1835.11.27)
Yes, like Abraham, she set out, in total availability, without insisting that God reveal in advance his plan for her. She believed in the fidelity of God, in the gratuitous fidelity of God, who had never deceived her; a fidelity which she, too, had been able to recognise.
"Peace reigns. The foundations of Poitiers and Grenoble console us. Monsieur de Neuville and Madame d'Andigne load us with benefits. Our penitents are excellent and the Magdalens are like perfect religious. Who does all these things? Can one fail to recognise the hand of God? It is in him that we hope. . . . (1834.06.17)
On June 3rd, 1846 she told Sister Stanislaus:
God inundates with blessings this work of the Heart of Mary. Never has Angers. . . my dear daughter, been so flourishing. Also I was unworthy to see these marvels of grace.
On 15 March, 1849, she wrote:
The institute progresses admirably; all goes well, my dear daughter. Oh! how many graces. . . .
She responded to the voice of her Shepherd for. . .
THE LORD IS MY SHEPHERD, I SHALL NOT WANT ALTHOUGH I WALK THROUGH THE VALLEY OF DEATH I FEAR NO EVIL FOR YOU ARE BESIDE ME. YOUR ROD AND YOUR STAFF ARE THERE TO COMFORT ME.
This fidelity of God towards Mary of Saint Euphrasia was manifest as a loving and active Providence. The "good God", as she often called him, took care of her in a special manner, revealing himself with delicacy in the various events of her life. If he required that she advance along untravelled paths, he, too, was there. The entire correspondence of our Foundress with Sister Stanislaus is impregnated with her strong experience of a God who is Providence.
56 Let us listen to some passages from her letters. When waiting for the Brief to arrive from Rome she wrote:
We have not yet received the latest requests from Rome, the Brief, nor the letters which we had been expecting. It is a small delay which will cause the glory of God to shine forth and which unites us to the cross with our divine Mother. Never has there been such virtue, never so many tears. We place ourselves at the disposal of divine Providence. I. submit to all . . . . (1835.03.10)
Regarding certain difficulties in the community of Sister Stanislaus, she wrote:
O God, my daughter, we are united to you in your difficulties and feel with you in your position. But the Lord will help you, find you a house, cause you to grow, multiply you like the stars of heaven.
While awaiting this day of triumph and joy, you are my dear daughter going through a period of sorrow. (1835.05.30)
Neither opposition, persecution, nor anything weakened this trust in the goodness and closeness of God. "If God is with us, who shall be against us?" (Rom. 8:31). We see an evident parallel between these words of Saint Paul to the Romans and those written by Mother Foundress in the midst of the difficulties associated with Le Mans. (cf The biography of Sister Stanislaus Bedouet)
My tears were still flowing when new crosses came through Father Moreau . . . . He writes, he tells me (as) under the seal of the confessional, (so) that I may not speak to anybody. . . . Imagine. . . He excuses himself in everything, quotes his Bishop1 . . . as he had his predecessor. . . . They have stirred up . . . superior of the house at Toulouse, who writes against the house of Angers. . . . God is there. I have answered calmly that sufferings and crosses do not frighten us, and that with the help of God we shall stay firm until our last breath. (1834)
1 Msgr. Bouvier, Bishop of Le Mans
57 On 23 May, 1834, three months before the separation of Le Mans from Angers, she wrote:
The Bishop of Le Mans is expected in Angers on June 18. We are anxious to explain our position in order to have the true freedom of the children of God. It is necessary for the holy work and we prefer to risk all for all. God is there. Why be alarmed? . . . .
One could continue in this way. Our Mother Foundress' experi- ence had shown her that God knew what she was in need of. This explains, why for her, the only thing of importance was to labour for the Kingdom of God and his justice; all the rest would be given her in addition. (cf Lk 12:31)
She believed, she trusted; "God is there, why worry?"
"Nothing will shake me", "I submit to all" because, "My shepherd is the Lord, nothing indeed shall I want.” or "Though I pass through a gloomy valley I fear no harm."
Once she accepted and experienced in her life, the tenderness and goodness of God who cares for all his children, and "who does not permit one hair of our head to fall without his knowing about it" (cf Luke 12:6), our Foundress ceased to belong to herself.
Her life became a gift, a constant 'yes', inspite of suffering and death. Perhaps she did not fully grasp where God was leading her but full of trust, like the Virgin (Mary) she said 'yes'. Over and over again, we read the word FIAT in her letters. It is a word which reminds us, once more of her welcome to and her availability to carry out the will of the Father.
In her letter of June 17, 1834, concerning a serious problem in Le Mans she confided to Sister Stanislaus:
I will tell you the secret behind our crosses. It is certain that, without any bad will on their parts, Mary of Saint Ignatius1 and Mary of the Seraphim,2 have been so weak and imprudent, that they have plunged us into an abyss of sorrow; fiat. . . .
1 Mary of St. Ignatius Charon, Assistant Superior at Le Mans 2 Mary Seraphim Houdin, the young Superior of Le Mans
58 Further on she added:
The Bishop of Le Mans has finished his visit. Sister Mary of the Good Shepherd will give you an account of everything. As you said, my daughter, God is there. What courage our Novices displayed; ten resisted - not one unfaithful. Ah! what a remarkable trait! . . . His Lordship told me that he would, nevertheless, separate his house (from Angers). I replied 'Monsignor, we will bless you all the same.' We are at that stage and without further news of our Sisters. Fiat!
In 1843, in Poitiers, two sisters were imprisoned as a result of a calumny spread by a penitent. On November 18, Mother Foundress wrote:
O day of sorrow! Where are you, my cherished daughter? Where are our poor sister prisoners? All I know, my holy and afflicted daughters, is that you are in God for he fills every place with his divine presence, even prisons and horrible courts. I beg his divine hand to dry your tears and to make you understand the sorrow that I have for your sorrows. O my children, you are suffering so much and you are making us suffer greatly also. Fatal trial, how many tears it is costing us. The authorities of Poitiers have written to those of Angers; the city is in a ferment. Our "good" clergy is afraid and avoids us. The whole Congregation writes, prays and weeps. There has never been so much trouble and sensible (painful) abandonment. Fiat!
Faced with difficulties in the foundations:
Saumur and Paris cause us crosses without number. The shortage of work crushes us. But, Fiat, always. (1847.04.12)
Yes, FIAT always. The Lord was her shepherd and he would not fail her. Even if she passed through the darkest valleys she feared no evil. In joyful trust and with inner tranquility, she allowed herself to be guided, led. A peace which could not be disturbed, one enjoyed only by those who have chosen the will of the Father as their way of life, was hers. The choice had not been hers; she had merely obeyed the voice of the Shepherd.
The "holy work" was the work of God, thence arose her certitude and her peace. "God is there. Why should we worry?"
…how goodness and kindness pursue me, every day of my life; (Ps 23:6)
59 Tranquillity and peace are frequently mentioned in her letters. On June 8, 1834 she wrote:
My daughter. . . I am aware of all the "complaints" written against me; I am at peace. Rather than accuse I prefer to be accused. On the outside all hell has broken loose, but inside there flows a river of peace God showers us with grace; six postulants have begun their postulancy (essai) . . . .
During the trying days of the revolution of 1848:
God alone knows what we suffer, and the losses are so great that I do not even know them myself. I am surrounded by the terrors of death. Here we have no work. God and peace remain with us. (March or April, 1848)
II. HE LEADS ME BESIDE THE STILL WATERS, HE RESTORES MY SOUL. HE GUIDES ME THROUGH THE PATHS OF RIGHTEOUSNESS FOR HIS NAME'S SAKE (Ps. 23:2-3)
The experience she had had of the goodness and close proximity of God, of her Shepherd who knows, who is aware of her needs, gave her an unchangeable peace. It also led her to abandon all human calculation, to be open to the future prepared by God, to something "new" without knowing very well where it would lead her. And she acted thus inspite of the advice of the "prudent" of this world who told her, "you lack control", "You need moderation".
A spirit of selfish calculation or of fear did not form part of the personality of our Foundress. She was not discouraged by circum- stances or difficult situations. She always trusted in the gratuitous love of God, in his grace, his good-will. Here we have another well defined trait; Mary of Saint Euphrasia was a WOMAN WHO HOPED, open to the future; she was an OPTIMIST. Thus it is that we often come across the following expression in her letters:
In the midst of crosses, always great graces. (1837.12.01)
60 Thus, when the separation of Le Mans seemed inevitable she wrote:
Two Jesuit Fathers come here every six weeks. They are all in favour of the holy. work. One of them wrote me that he is pursuing the foundation of Metz. Besides some rich ladies are thinking of another in a big city. . . .
See the designs of God; all that takes place when the storm is at its height. We try to form ourselves for everything, while waiting for better days to come. (1834.06.17)
The possibility of founding a house in Rome filled her with enthusiasm and she wrote on February 10, 1835:
O dear generalate. I see many things in God. There will be a novitiate in Rome, the other in Angers. . . . Then the Congregation will spread to other countries. 0 Lord, render us worthy of you!
In 1835, the year that witnessed an outbreak of plague in the house which caused the death of several penitents, she wrote to Sister Stanislaus:
Yes, God in his love tries us. May he be praised for it. In the presence of the dead or at the bedside of the dying who surround us, our souls are at peace, and the hope of new graces springs up in our hearts. (1835.10.16)
On December 26, 1836 Mother Saint Euphrasia wrote to her "Kostka":
I love you too much to hide my trials, which are as extensive as the ocean. We have four more novices seriously ill. I beg of you not to be discouraged. God has the right to try us. To be discouraged would be a mark of ingratitude on our part. Let us submit, carry our cross wait for the Lord.
He will come bringing with him his reward. You will see it and will be lost in admiration. The designs of God are wonderful, sublime. While on calvary we get news of a foundation in Rome. The Pope himself takes an interest in it . . . .
61 She also tried to inspire in all her sisters a like optimism, a similar manner of living in hope. How many times do we read the expressions:
Courage, my daughter!
(our) dear colonies, one day they will be flourishing; take courage then in the Lord." (1838.09.18)
Courage, my good daughters, grow, increase in grace, make progress in all that is good. (1844.01.27)
Mary Euphrasia was an optimist, open to life. Because the Lord was her shepherd, she wanted for nothing, in green pastures he made her repose, he led her to tranquil waters. (cf Ps.23:1,2)
One sees clearly from the letters of Mother Foundress that her availability was anchored in the proximity and goodness of God. It was not a passive attitude, which could be swayed by no matter what suggestion or order coming from outside. On the contrary we see her always in an attitude of attentiveness to the call of the Lord, saying with firmness and joy:
"Here I am to do your will" She was animated with a desire to live fully in the" NOW of God."
To achieve this, prayer was fundamental in her life. In her correspondence with Sister Stanislaus there are few letters which do not carry an invitation to pray. She does not tell us how to pray but Shows that she awaited all from God, her deep docility and openness to the Spirit, the conviction she had of "her littleness and her poverty" .
For her the present moment - lived intensely - became a privileged moment of encounter with the Lord rather than a dis- traction. He spoke to her in the events of life and she learned to listen. . .
62 In suffering:
Oh, my God, my intimate daughter, my heart and my soul are crushed with sorrow. What a blow, what a loss! O my good Mother Mary Therese of Jesus1 the most pious the most amiable, the best- loved of my daughters - you are no longer here. . . O my dear daughters, pray that I do not die of sorrow. May the most holy will of God be done. (1848.09.02)
Oh, how important is prayer! . . . Pray often for this house of Tours which will always love you. (undated, but probably written early in 1830)
In risks:
How necessary it is to pray...... Twenty houses are short of sisters and we do not have any. To add to my martyrdom, the most wonderful foundations ever are being offered to us. (1847.? 26)
In fear:
Oh, what great need we have to come close to God when we are overburdened. . . . Oh, if you knew, my dearest Sister, how I tremble to fail in what I owe to God and to your Charities; how I need prayers! What a mission. . . (1836.01.17)
In misunderstanding and doubt:
Through prayer and patience one gains a lot. (1837.08.28)
. . . Your last (letter) reached us at a time when we were plunged in sorrow. . . The tempest came from Fr. Moreau who did all that he had threatened. Tours and Fr. Regnier were made use of. The damage done was very great. . . We remained calm and firm in prayer and meditation. (1834.06.14) In hope and joy:
Oh, yes, without doubt I will speak to my Lord even I am but a sinner. I will pour forth my soul in His presence for He has broken2 our bonds; we shall sing His praises. (1835.02.10)
1 Sr. Therese de Couespel died on Sept. 2. 1848 at the age of 49. 2 Angers had just got news of the Brief and a request for a foundation in Rome.
63 What shall I say of the Institute my dearest daughter? It is a per- petual miracle. At the moment two of our sisters are in Bavaria to negotiate with the pious King. . . Oh, sublime mission!. Belgium will definitely begin on All Saints' Day. It is a magnificent work. At present two of our Sisters are preparing a foundation in Bourges. Here, there is an atmosphere of zeal, obedience and love. God alone can give to our soul a gratitude worthy of him, for His mercies to us are as numerous as the grains of sand on the shore. Unite with us in thanking Him and His divine Mother, our Queen. Let us pray, dear daughter, that the Lord may send la borers to this vineyard of grace and love. (1839.10.03)
She lived her daily life in faith and love, in the presence of God and in dialogue with Him. This led her to seek for moments of calm and deeper encounter with this same God. She invited her sisters to do likewise.
She prayed and asked for prayers to discern wisely
Do you know that the Hearts of Jesus and Mary have once more made a foundation? That of Nancy is superb. Pray to Our Lord that He may choose a superior after His own Heart. (1835.07.27)
She prayed and asked for prayers for strength in struggles and difficulties
. . . Oh, pray for our great work, receive communion, pray, my dearly loved sisters. The Lord grants us great graces but there are also many crosses. Our poor sisters of Grenoble need light and help. They are on the battlefield, have enemies of all kinds on the right and on the left. Though still anxious about them, we are resting in the Sacred Hearts of Jesus and Mary, the source of all good. Let us pray… (1834.02.03)
Angers, always sorely tried, is also the tree of life; its branches produce consoling fruits. Oh, let us pray that this trunk become stronger and stronger, that it be not overcome by tribulation . . ." (1834.09.28)
64 She prayed and asked for prayers when faced with difficulties in the apostolate .
I understand well the difficulties you experience with your dear penitents; ours, too, have been very disturbed. We use prayer and the greatest kindness towards them. . . (1850.03.09)
Pray, pray, pray. This continual invitation proves to us that she knew how to live contemplation in action, "how to find God in all things" as St. Ignatius tells us. It was in prayer that she acquired a unity and profound peace which penetrated her entire life even in the moments of darkness and anguish, just as the light of the moon penetrates and iIIumines the night.
Mary Euphrasia was steeped in trust in her Shepherd. He conducted her to waters of repose, comforted her soul, led her to paths of righteousness for His name's sake. For her, all was gift. all was a grace from the goodness of God. For this reason, words of thanksgiving and praise flow spontaneously from her lips.
What marvels your last letter announced to me. How great is the work of God and what lights He has given you on his adorable designs. . . We cannot be unaware of the wonders that take place; our souls are lost in admiration of them. . . the finger of God is there . . . I assure you that I have never seen anything like it. Our work is a prodigy of love. . . (1833.12.02)
May the Lord be blessed for all, my well loved daughter. In the cross alone is our repose. We were enjoying a great calm when the Lord presented us with new suffering. . . (undated, 1834)
The year 1837 witnessed requests for several foundations (Sens, Strasbourg, Rheims) and the arrival of several postulants. Our Mother Foundress wrote:
My God what great things you accomplish in a short time. . . O Lord, I have no words to express to you our lively gratitude. . . (1837.03.25)
. . . In this year which is beginning and as always, I wish to proclaim the praises of our God. We will also praise Him for His mercies to you, my dearly loved daughters. . . (1837.12.31)
65 In another letter describing her feast (March 13):
Never such a beautiful feast! Unfortunately my health is very poor but God wishes it. I will bless Him at all times. (1851.03.14)
Our sisters astonish me. Wait my daughter; mark well what I tell you - you have sisters (subjects) of rare worth. (In Angers) Mary of Saint Vincent maintains peace and an admirable piety among nearly one hundred penitents, humble, and obedient even to the point of self-effacement. Mary of Saint Augustin is in charge of material matters, good order, accounts: she lives in a spirit of peace and recollection which touch me deeply. How powerfully grace can operate in a soul. The same applies to Sister Mary of Saint John of the Cross, Saint Joseph, Mary of the Angels and Mary of the Archangels. Our dear Mary of the Good Shepherd is always an angel of peace; a few of the young (sisters) follow in their footsteps. . . . As for poor Saint Arsene she is the same but nobody imitates her.
This knowledge permitted our Foundress to be more attentive to the needs of the sisters and to give them apostolic responsibility in keeping with their aptitudes and capabilities.
I had asked to have Mary of Saint Emily for Strasburg, but I dare not tell her to go to such a vast house, she is so disorderly, and lacking in fervour and a spirit of work. . . . (1838.11.17)
And in another letter dated December 1, 1839:
We approve and like very much the little arrangements you have made. I had so desired that our poor Mary of the Saints should work for the salvation of souls; that will calm her lively imagination
In December, 1833, she wrote1
Mary of St. Dosithee is not sufficiently dead to self. That is what prevents her from making progress. If you wish it we will not yet name her Assistant. 2
1 Undated letter. with no address and written in haste; from the context it seems to have been written between Dec. 11 and 23. 2 Sr. Mary of St. Dosithee Joseph. one of the foundresses of Poitiers where she was mistress of Penitents. At the age of 27 she was made Superior of Puy, then Assistant at Saumur. Later she became Superior of Amiens and foundress of Smyrna.
66 And on November 10,1845:
. . . You, too, ask of God only labor and missions. Unfortunately you lack sisters. To begin with I am sending two and will send two choir sisters later: Mary of the Apostles is very well disposed, she loves the work, the rule and is very orderly. Mary of St. Paul is a true saint; I believe her humility and gentleness will draw down graces on all of you, my well beloved daughters; she has a sound judgment and will console you.
Mother St. Euphrasia knew her sisters and treated them with delicate attention and love
While pursuing the correspondence of Saint Mary Euphrasia with Sister Stanislaus, one becomes aware that these two persons are linked by a warm, sensitive and profound spirit of communion. It is easy to see, to grasp, the love Mary of Saint Euphrasia had for her sisters. Hers was a heart both affectionate and tender. We read in a letter of 1852
Why do you send me a hundred francs? Ah! Even without this substantial help I would have taken flight towards you all the same. Love is always rich. God and the happiness of seeing you in Poitiers have cured me of a high fever which was wearing me out.
Following a visit to the community of Poitiers she wrote:
My heart was in Thabor while I was with you, my dearly loved sisters. What joy for me to see the shepherdess and the flock going forward in peace and holy joy in the perfection of our sublime vocation. I was delighted by your union, the miraculous progress of the work and the tender affection you have shown me. (1837.09.18)
At the time of her first visit to Rome:
Farewell, beloved flock! Believe that the immense distance which will separate us for a month will not divide my heart. It will always belong to God and to you. . . (1838.04.09)
Mother Foundress showed her love in a particular way by sending small gifts. In several letters we come across passages like the following:
67 I am sending you as my gift, a beautiful crucifix. Our sisters, too send you little souvenirs. Then a good dinner from our farm. . . . . (1847.04.12)
Several charming details make us more aware of this current of sensitive, mutual affection. They likewise bring to our notice the constant attention given to the smallest matters concerning the sisters. We can read of one such detail in a letter dated March 31, 1838, when Sr. Stanislas was sick and very worried about the penitents:
If only I could send you the milk from our seven cows. It is so sweet, it would cure you, my dearly loved sister. I would willingly give you my share, not that I do not like it, but because I love you very much
Further on she adds:
While waiting for these little wolves to change, be of good heart my daughter. I am sending you a goose egg; the others are for our dear Sisters Mary of the Assumption, Saint Sulpice, Saint Emily and our loved Touriere Sisters. But what is much more precious, we are sending for each one of you a copy of the Little Office of the Sacred Heart.
In a letter of Dec. 16, 1844:
How are you and all our dearly loved sisters - spiritually and materially. And your two dear flocks? Are you still very poor? Oh, yes, I suppose so. I feel so much for you - the winter is so severe.
My dearly loved sisters! Tell them how much I love them and that their letters gave me great pleasure, that I pray to God for them, that we embrace all of you and love you with great tenderness. . . Your sufferings are ours and more deeply felt; we will send you some sweets and a letter for each one. . . (1835.12.18)
Her tenderness, mercy and love were equally manifest when sisters with difficult characters were a source of trial.
Oh, how sorry I am for Dosithee's conduct towards you. . . her lack of virtue. Poor child! Perhaps she is lacking in feeling! I bless her and pray for her. . . (1834.02.16)
68 (The conduct) of my Sister Mary of the Heart of Mary is unpardonable. Ah! What pain she has caused me. I admit to you that I prefer a thousand times Mary of the Saints, who is at least frank and truly more devoted. The other is dull and lacks judgment and a sense of delicacy. Finally, my dear daughter, we must pardon both the one and the other and love them. (1839.12.29)
For Mother Mary of St. Euphrasia no sister was a stranger; she knew them and loved them. This is probably why she could count on heroic collaborators totally devoted to the "holy work." They were not afraid to venture forth on new paths, to take risks for their mother regarded them with love, opened her heart to them, believed in them. Each one was "unique", loved, and recognized for what she was.
Mother Euphrasia knew how to give her sisters in their daily lives love, welcome, human warmth, support and encouragement for growth.
. . . Sr. Mary of St. John of the Cross' . . . Well, would you believe it, my dear daughter, I have not been able to get her to be tidy - and this gives her a very common appearance. . . Still, she is precious, we must overlook this little miseries. (1835.03.29)
My dear Mary of St. Dosithee, I will answer your affectionate letter. Be convinced, my good child, oh no, I do not forget you. God is my witness with what tenderness I cherish you in Jesus Christ; and our dear Mary of St. Arsene, Heart of Mary, our Holy Innocents, who do everything to console us; our faithful Touriere. We wish to reply to each one; for that I will follow the dictate of a heart which is all yours in the love of Our Lord. . . . (1833:12.26)
. . . I wish to be united all my life to Your Charity as the root of the vine is to the branch and the fruit. Yes, this is the deepest sentiment of soul and you can be sure of it in all times and all places. . . what a need I have to open my heart to you. . . We must communicate with each other in entire confidence. . . (1835.12.18)
Ill. I GIVE MY LIFE FOR MY SHEEP (John 10:15)
We read in the Conferences of Mother St. Euphrasia:
1 Mary of St. John of the Cross David. See "Together for the Holy Work" (brief biographies of four companions of St. Mary Euphrasia). Article on Sr. John of the Cross by Sr. Denise Deschamps.
69 . . . the Good Shepherd gives his life for his sheep. . . . you are all destined to be so many Good Shepherds. . . .
For how does a shepherd act? He forgets himself, he frequently endures hunger and thirst, he is overwhelmed with fatigue and labour. But this matters little to him, provided his sheep do not suffer, and he recovers those that were lost. What pains he takes to lead his flock to good pastures! (Conf. VI, p. 43,46)
Truly the characteristic trait of the Good Shepherd is that of giving his life. It could not be otherwise because he is love, devoted love, which is poles apart from sentimentality, sweetness and insipidity. Having said that I would like to read you part of a letter written to the Sisters of Our Lady of Charity by Saint John Eudes around the year 1661.
. . . should we not die of shame at the sight of our weaknesses and cowardice? The slightest difficulties dishearten us, . . . the most trifling troubles discourage us, molehills become mountains in our estimation. . . .
We tremble when there is no reason to fear! We wish indeed to enjoy the advantages of our holy religion, but we want no share of its crosses; we imagine that devotion consists of living an idle life of ease
Any devotion which is not based on renunciation of self, of one's own will and gratification, and on bearing one's cross and following the path trodden by Jesus when he was seeking lost souls, is nothing more than pure illusion. . . . Do you wish to have another Gospel written for you, or do you want God to send you another Messiah a Messiah of honey and roses? (John Eudes: "Letters and Shorter Works", pages 94,95)
The Shepherd of Shepherds called Mother Mary of St. Euphrasia to collaborate with Him to save the greatest number of souls, to go in search of the lost sheep - in the most remote corner of the world, for "there will be more rejoicing in heaven over one repentant sinner than over 99 virtuous. . . who have no need of repentance."(Lk 15:7).
For Mother Euphrasia the preferential option was also "to seek out and save what was lost." (Lk 19: 10). That is why throughout her letters we discover such a great joy when she receives "penitents" or when she learns that their number has increased in the foundations.
70 How happy I am to know that you have new penitents and that they are well. Ours are more and more numerous. . . (1836.06.30)
We have received two poor penitents. Oh, God, what joy! And you, have you received as many? (1834.07.25)
I come full of joy to Your Charity having also received three sheep since I wrote to you. Oh, they were very poor but touched by God. (Undated letter)
She encouraged communities to welcome more penitents, to increase their number. Having come to know through a priest that Sister Stanislaus had received some penitents she wrote:
He told me you were going to receive penitents. Oh you will tell me: 'I love them so much, these dear sheep.' Try to have twenty soon. (1834.05.23)
And on December 17, of the same year, the house of Poitiers already having twenty, Mary of Saint Euphrasia wrote:
Twenty sheep, the hope of a foundation!
In another letter:
. . . the entry of your good sheep has caused great joy in our sheep- fold. How beautiful is your mission! It is enviable. How many souls this house of Poitiers will save. . . (1834.05.28)
Previously she had written to the sisters to say:
. . . my dear sisters, you will have many penitents; the very hope gives rest to my soul. Do not be surprised by difficulties. A day will come when these souls will appreciate your work. They will increase in number and be our consolation… (1834.03.31)
Do not be surprised by difficulties: our love, too, like that of the Good Shepherd must be unselfish. "If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me. (Matt. 16:24) For Mother Euphrasia this disinterested love was expressed in a life of intense labor, sufferings, misunderstandings, persecutions and betrayals. We often read in her letters, "I am overwhelmed." At the beginning of the Generalate she wrote:
I am overwhelmed with work, my beloved daughters.
71 The following year, on July 17, 1836
I am overwhelmed with the affairs of our holy Order, which makes wonderful, even prodigious progress. For the past month Angers is a hive of activity, with visitors and letters that arrive from all sides. The Divine Office and meal times provide our only breathing spaces and even then. . .
This week we received five most interesting penitents. But alas, what great need they have of conversion. They have kept me busy day and night. (1836.06.23)
Her life is a continual exercise in self-forgetfulness in order to seek and save the lost sheep:
If you knew what we have suffered for your children of Metz! They have their heavy crosses, or to be more exact, the Mother House carried everything. Letters have been written against the holy work …Oh my God, what a persecution! Fiat! (October, 1834)
We have had trials, betrayals, losses, thefts in our new house, which seem to us the rage of hell. . . We worked hard and practised voluntary mortifications . . . (1835.03.10)
For Bordeaux, alas! . . . by abandoning it, Mary of St. Joseph1 has cruelly wounded my soul: you, my daughter, are the only Superior to whom I open my afflicted heart. (1837.08.28)
Your letter, your affliction, leave me speechless and almost lifeless. . . O, how I would wish to console you, my tender daughter, but alas, my sole nourishment is tears, crosses and faith. . . I am drowned in my tears at the foot of the cross. . . (Saturday, 1840)
The demon of jealousy has risen against us . . . letters, insults. . . May the Lord be blessed for it. (1835.07.04)
. . . Monsignor2 is still the same. This is my heavy cross. (1844.11 .06)
Let us love Jesus crucified. Oh, what crosses we have, but what peace on the holy mountain. (1840.01.22)
I will always repeat to you the same refrain: I am crushed, Fiat! (1849.04.15)
1 Sr. Mary Joseph Regaudiat was named Superior and sent to found Bordeaux in 1837. Difficulties in observing the Rule led the young Superior to return to Angers without permission. The house closed in October of the same year. (cf Saudreau, Secrets of Sanctity) 2 Refers to William Lawrence Louis Angebault, named bishop of Angers February 26,1842.
72 She allowed herself to be disturbed, it could not have been otherwise; her life was for others, her life was at the service of the mission. It is therefore logical to find such flexibility when dealing with different situations that constantly arise:
I confess that I write to you during High Mass on the feast of the Blessed Trinity. . . . I know I will not have a moment. For the Office, I am officiant, as you know, but as yet I have not been present. During Vespers, the Inviolata and Matins I was in the parlour, and assuredly not in vain. . . . (1836.05.28)
. . . Due to pressure of increased work, the general retreat was unexpectedly advanced. (1835.05.21)
For the great glory of God let us increase and multiply; let us people the earth to save souls. . . this year the shepherdess and the flock cannot make special retreats. Offer that sacrifice to the Sacred Heart of Jesus and remain in this divine center . .. (1834.09.28)
All was for the "holy work". When she followed the Good Shepherd, Mary of St. Euphrasia did not insist on having a blueprint of the future. She was animated with the sole desire to live fully in the "NOW of God."
From both sisters and Communities our Foundress expected a like unflinching devotedness, a similar total gift of self and a "living for the mission." 1845 was a year of serious problems with Bishop Angebault; it likewise witnessed the betrayal of Sf. Mary of the Passion Drach, as well as difficulties in some communities. On Nov. 10, Mother Foundress wrote to Sf. Stanislaus:
Still more Lord, still more. . . And you should also ask from the Lord only labor and missions.
The penitents arrive from all sides; here is one who obliges me to leave you. Never have we had such great missions. Our sisters are burning with zeal, fortunately, because for the last eight days we hardly found time to take our meals. (1835.04.27)
I beg God to give you back your health so that you will have support in the difficulties of a new house and be strong enough to be a living rule, the support of the weak at all the community meetings, running after the lost sheep, with no other rest but that of the cross, no other consolation but that of work, and no other thirst but that of justice… (1829.12.02)
73 How well Mother Euphrasia had understood the goal of following Jesus: to labor for the good of persons, to heal, to give life to all who were in need of it. Reconciliation, the return of the strayed sheep to the fold, is worth all the sacrifice. Only a self-sacrificing love can be life-giving and "overcomes all sin and infidelity." (Const. 3)
CONCLUSION
Mother Mary of St. Euphrasia had deepened her experience of God to such a degree that He became for her a Person with Whom she could relate intimately. In Him she confided and to Him she abandoned herself, like a sheep to its shepherd. This helped her to discover God's plan in history and to read His message in the events of her time. God manifested Himself to her as a faithful and merciful God. Towards Him He asked for a response of love and fidelity; towards the marginalized and the poor of her time. He asked for a response of love and goodness - for:
your heavenly Father will not have one of these little ones lost. (Matt 18: 14)
The Lord is gracious and merciful abounding in love and slow to anger He will not remain resentful nor will he be angry forever.
He does not treat us according to our sins nor does He punish us as we deserve. As a father pities his children so the Lord pities those who fear Him For
He knows how we are formed He remembers that we are dust. Psalm 103: 8-10; 13-14
*******
74 THE GOOD SHEPHERD CALLS, KNOWS, GIVES HIS LIFE:
Points for reflection:
1. St. Mary Euphrasia believed in the fidelity of God, followed her Shepherd with confidence and welcomed His call. Secured in the knowledge that "the Lord is her shepherd and she would lack nothing," she could give up all human security.
In the following of Jesus Good Shepherd, have we (individually and as community) been prompt to respond to His voice which makes itself heard in this "world disturbed by sin and conflict"? (Const. 6)
We live in a materialistic, consumer society which encourages well-being and personal security. Has this reality weakened our confidence in God's Providence. What do we understand by God's Providence? Does this prevent us from being a "pilgrim of God" in a continuous search to respond to "the signs of the times"?
2. ". . . My tears were still flowing when new crosses came through Father Moreau . . . He writes, he tells me, as under the seal of the confessional, that I may not speak to anybody. . . God is here. I have answered calmly that sufferings and crosses do not frighten us, and that with the help of God we shall stay firm until our last breath. "
Through her letters, it appears that Mary Euphrasia was furthering, not "her work" but the "work of the Father." Her only objective is to realize the "holy work." In this she was not alone, the good God accompanied her.
- Is this also your personal experience? Have you passed through "the valleys of darkness", crosses? What has been your attitude?
3. Read Article 41 of our Constitutions. We see that for Euphrasia, the present moment, far. from being a distraction, was rather a privileged moment of encounter with God.
- Is this true in our life of prayer? - In what moments are my personal prayer or community - prayer most intense? - Can we say that our personal/communal prayer is apostolic? incarnational?
75 4. "Farewell, beloved flock! Believe that the immsense distance which will separate us for a month will not divide my heart. It will always belong to God and to you."
Euphrasia knew her sisters, loved them and opened her heart to them:
Do you know the sisters of your community? Do you love them? How do you show your love for one another? In our community do we encourage sisterly and friendly relationships so that community life becomes "the expression of the mutual love which unites us as Sisters of the Good Shepherd." (Const. 31)
5. ". . . How consoled I was by the letter I received from your good Mother (Superior), by the union which reigns among you, by the flock that increases in number. May you too be consoled in the midst of your labors. o my dear daughter, what great merit you will have, for I feel that your sufferings are great. Your poor sheep have nothing attractive by nature, but how precious they are, since their soul is of more worth than an entire world."
Read Constitutions 6 and 46. In our community, to whom is our mission directed in a special way? Do we serve them with self-sacrificing love, adapting community life to their needs?
76
SAINT MARY EUPHRASIA – A WOMAN WHO DARED TO TRUST
Sister Denise Deschamps, R.G .S., Province of France (Original in French)
77 SAINT MARY EUPHRASIA – A WOMAN WHO DARED TO TRUST
A blessing on the man who puts his trust in Yahweh, with Yahweh for his hope. He is like a tree by the waterside that thrusts its roots to the stream: when the heat comes it feels no alarm, its foliage stays green; it has no worries in a year of drought, and never ceases to bear fruit.1
Yes, happy the man who trusts in God. Happy the man who faced with the tasks of life and its dangers finds his support in God. He is no longer paralysed by distress, he perseveres inspite of trials, and hopes to reach his goal, because he puts his trust in God.
We know that the Countess d'Andigne frequently referred to Saint Mary Euphrasia as "Mother Hope", but we could just as easily name her "Mother Confidence" 2.
Saint Mary Euphrasia was a woman who dared to TRUST. Reading the extensive correspondence she maintained with Sister Mary of St. John of the Cross, from 1835 to 1861 - 189 letters in all - helped me discover how much this dynamic trust was constructive and "life-giving". It is this discovery which I wish to share with you.
The TRUST which Saint Mary Euphrasia had in her sisters was based on the TRUST she had in God.
TRUST IN GOD
Saint Mary Euphrasia's trust in God was rooted in her faith in Him. A comparison which makes this very clear is that of the ROCK in the ocean. This image is used in the Bible by the psalmist for whom God is the "ROCK of Israel":
1 Jeremiah 17:7 8 2 Countess d'Andigne was so often a witness of our worthy Mother Foundress' trust in Divine Providence that she liked to call her Madame Hope. (Annals RI IV, p.1l4, French) The french word "esperance" has been translated "hope" and the word "confiance" by "confidence" or sometimes "trust". "Madame" has been translated "Mother"
78 Yahweh. . . . Be a sheltering ROCK for me. . . . 1 . . . with him alone for my ROCK, my safety. . . . 2 . . . the ROCK of my strength. . . 3
Saint Mary Euphrasia used the image of the ROCK to speak to her sisters about the faith. For her, too, God was the STEADFAST ROCK.
Remain firm in the faith, like a ROCK in the sea.
In childhood, the little Rose- Virginie had been strongly marked by her native island, whose magnificent scenery was imprinted on her mind and still more strongly on her heart:
She particularly loved to contemplate this Bay of Bourgneuf, which at times could be calm like a lake, and at other times driven into a fury by the force of the waves. . . . 4
Little Rose- Virginie had scrambled over the rocks and crevices of this uneven coastline. She was familiar with that immense rock, known in local dialect as the 'Cob'. The Cob could boast that it has never been submerged by the waters of the ocean. No matter how hard the tempest blows, the Cob is there. 5
Whatever the tempest that blew in the life of Saint Mary Euphrasia, and God knows it passed through many a storm, no matter what the cross, her trust in God remained unshaken, like "a rock in the ocean", like the "Cob".
Saint Mary Euphrasia's trust was in the Word of God, that Word which is Jesus Christ himself. She had a profound knowledge of this Word, something rare not only among women of her time, but also among men and even among priests. In 1825, her confessor, Father Aleron wrote to her with great humility:
To my shame I have to admit that I know the Bible less well than you do.
1 Ps. 31:2 2 Ps. 62:2 3 Ps. 62:7 (texts from Jerusalem Bible) 4 Portais, le Chanoine: "La Venerable Mere Marie de Sainte Euphrasie Pelletier," Angers,Germain et Grassin, 1898 (French) 5 Degris, Sr. M. Euphrasie, unpublished manuscript. "The Cob" - the name given in Noirmoutier to a large rock.
79 As a child in Noirmoutier, when she was a pupil of the Ursulines of Chavagne, Rose-Virginie had learned by heart, the Passion according to the four Evangelists. Later, as a boarder in Tours she attended with great joy the scripture lessons given by Mile. de Lignac, who required her pupils to learn the Gospel by heart.
The Gospel explanation class was a firm favourite. She first had the text recited by some pupils previously named to do so. This recitation had to be in a most respectful tone of voice , for 'one must never' she used to say' repeat the words of Our Lord himself in a frivolous manner.' She then commented on the text, always including some practical and ingenious applications. She truly had a gift for inspiring her pupils with a love of the Gospel.1
When she was a postulant and had too little work to do, she continued to perfect her knowledge of the Bible and to trust the Word of God. How true it is that she began almost every letter with a phrase from either the Old or New Testaments! Similar phrases, aptly changed to suit a particular situation or person, are found throughout her letters. Here is a proof that the Word of God lived in her, that she was moulded by it, steeped in it, that she lived by the Word of God and trusted it greatly.
In the first letter, written to Sister M. of Saint John of the Cross in Munich at the time of its foundation, when the latter was sorely tried, she encouraged her and began with the words:
Those who are sowing in tears will reap, one day, with joy. 2
1 Notice on The Life and Virtues of the Rev. Mother de Lignac, Tours, Paul Bonserez, 1879. pp.66,67 (French only) 2 Letter dated 1840.07.08, Ps.126:5
80 In the middle of the letter:
Munich is an abundant harvest; that is why the enemy of all good has come to sow his darnel; but the master of the harvest does not sleep; let us take courage. 1
If it is true that Mother Mary of St. Euphrasia had great trust in the Word of God, she had also a great trust in the Providence of God.
To trust in the Word of God is to renounce one's own manner of thinking. It is also to know how to trust the almighty power and the providence of the creator, for all, is his work, in heaven and on earth.2
The word "Providence" was employed, both easily and frequently in the nineteenth century. Nevertheless Mother M. of St. Euphrasia pronounced or wrote the word with a deep conviction arising out of her lived experience. In the Bible she discovered the proximity of God to man throughout the course of human history. In her close relationship to Jesus Christ, Mother M. of St. Euphrasia came to know God and his love in the routine of her day to day life. She gave a like welcome to crosses and graces. For her, God the Father, was the God of Providence:
. . . But God who has enriched you with special graces. . . . requires that you walk faithfully in the path traced out for you by his paternal Providence. Look for assistance from God alone, for vain is all hope in man. He will fall who leaneth on an arm of flesh. 3
The Mother House and the foundations are the work of Divine Providence:
Do you not recognise the progress our monasteries are making day by day?
Oh! admire this work of Divine Providence and thank God fervently for it. Let this increase and strengthen your confidence in Him. 4
1 Letter of 1840.07.08 Parable of the darnel, Mt. 13:24-30 2 Vocabulary of Biblical Theology, X.L. DUFOUR, 1977, p. 195 (French) 3 Conference 20, p. 156 4 Idem. conf. 35. p.222
81 For the foundation of Nancy, God would do everything. Mother Mary of St. Euphrasia trusted him for this and wrote to Sister John of the Cross:
Oh, yes, the work will be on a large scale; wait a little while more, my beloved daughter, and you will see great things. When the cold season is over, the Mother House will send you choir sisters and lay sisters to help. God will do everything; I trust him for this; I trust also in Mary, our Mother. 1
She referred to Nancy as the daughter of Divine Providence:
Do not worry about Nancy; . . . is the daughter of Divine Providence 2
For Mother Mary of Saint Euphrasia the Institute of the Good Shepherd is the work of God himself. In a letter of November 10, 1841, she wrote to Sister M. of St. John of the Cross:
The Institute is established and takes root with such strength that God himself is the architect; but his divine hand gives me so much work that I am worn out.
She also trusted in the help of divine Providence to meet the material needs of each day:
Here, my daughter, I believe that we have been doubly blessed by God; we have never had so many poor penitents;
but also we have never had so many vegetables, such good pasture, so many animals etc. . . But another help from Providence - it is fish. Would you believe it? We had a treasure and we knew nothing of it. The large pond in Saint Philomena's is teeming with them. We bought a small boat and last week we caught fifty fine carp; . . . this morning, seventeen; there are thousands of them. See how the Blessed Virgin takes care of us. (1837.08.31)
Thanks to God's Providence the Mother House prospered:
Listen, my daughter, I am unworthy, but God overwhelms us with benefits. Oh, I should die of love. What can I say to you about the novitiate! (1852.05.05)
1 Letter dated 1835.12.17 2 Letter dated 1836.03.28
82 Even when God's plan for her led her through the "spiritual night", Mother Mary of Saint Euphrasia kept an unlimited, unshakeable trust in God. Nevertheless she was prey to great inner sufferings. She herself expressed this in a poem, written in Tours in 1829 - 1830. Here is one verse, which is second in the actual poem. (Perhaps she had read the "Dark Night" of Saint John of the Cross) .
Charmed by his voice divine with courage, my soul, having naught but faith for guide, on this journey set forth.
But in the darkness of this road Being lost I cried, 'Jesus show yourself to me, Render me my life'. 1
Let us listen to her spiritual Director, tell her in his letter of July 15,1831:
You wish to be virtuous at all costs, but as yet you do not appear to me to carry the cross with joy; but you do carry it with courage and resignation.
This experience is not a new one for you; but to the interior trials of former times, and which still persist, has been added another of a different kind.
For the past twelve years you have struggled with the former, with more or less success; bear this new trial with patience and courage.
Hence Saint Mary Euphrasia experienced this "Night" since her profession. This spiritual state, which is very trying, lasted more than twelve years. God, by means of this purification prepared her for her role as "Foundress" and "Formator".
In 1831, external sufferings are added to the inner trials; the separation from the Refuge and the foundation of Angers. This foundation shows us that her trust in God was unshakeable, because she began Angers during the "Dark Night", supported by her God, her Rock, her Force.
1 Annals, page 3 L1-1l1, a poem composed of six verses.
83 Later, while deeply united to God, she will pass through the greatest storms, and overcome immense difficulties:
My heart and soul immersed in this vast ocean which is God alone1
Finally, God alone; I establish myself in him more and more. . . 2
In the depths of the "Night", Saint Mary Euphrasia discovered the love of God for her. In his love God trusted her, inspite of her limitation, her weaknesses, her sins. This trust enabled her to accomplish the maximum for the glory of God and the salvation of souls. And it was a similar trust that she manifested towards her sisters. And she would continue to trust even after she had been betrayed.
THE TRUST SHE SHOWED HER SISTERS
We shall speak of the trust she showed to Sister John of the Cross David. Sister Mary John of the Cross came from a simple background. She entered Tours as a lay sister, hardly knowing how to write. At the time of the foundation of Le Mans, through a dis- cernment at the same time spiritual and human, and for which she had a special gift, Saint Mary Euphrasia discovered in this sister some exceptional qualities:
Mary of Saint John of the Cross. . . has great aptitude and a very upright heart; she is truly good and solid. . . Sister Mary of Saint John is precious. 3
Yes, Mother M. of St. Euphrasia took a risk; but does not God too take a risk when he trusts us? Didn't Jesus, the Good Shepherd take a risk when he trusted Peter who had just denied him, making him a column of the Church and confiding to him the flock he loved so much. 4
Because she trusted, she took risks, even while knowing the shortcomings of this sister:
1 Letter to Sister M. of St. John of the Cross.1858.09.19 2 Idem, 1861.-. 3 Letter to Sister M. of St. Stanislaus, 1835.03.29 4 In. 21: 15.17
84 Sister Mary John of the Cross. . . Well, would you bl\lieve it, my dear daughter, I have not been able to get her to be tidy - and this gives her a very common appearance. . . still she is precious; we must overlook these little miseries. 1
Indeed Mother M. of St. Euphrasia dared to trust. This trust became the means by which she revealed Sister John of the Cross to herself. From a lay sister she became a choir sister; a good mistress of "penitents" to use the expression employed in the 19th century. Faithful to the generalate, she came back from Le Mans. For what concerns the period in Le Mans I refer you to the biography of Sister John of the Cross. You will see that tormented (martyred) by Father Moreau, (enemy of the generalate), locked in and forbidden to go out or to write, she resisted all and did not sign against Mother Mary of St. Euphrasia, though attempts were made to force her. She lost all in Le Mans, "peace, rest, health", but her love for the generalate was reinforced.
Then Mother M. of St. Euphrasia discerned in her the qualities needed for government and sent her as superior and foundress to Nancy;2 she was only twenty seven. In addition, at the request of Mother M. of St. Euphrasia, she went to the aid of houses in danger. In this way she was successful in strengthening the communities of Metz, Reims, to the great joy of the one who called her
"My faithful Anne of Saint Bartholomew . "(1837.06.01 )
It was she who negotiated with the Bishop for the foundation of Strasburg, and looked out for a suitable location for the work. She accompanied and supported the two foundresses of Sens. At the age of thirty two, she founded Munich in Bavaria. A zealous missionary, she opened up Germany to the Good Shepherd.3 Then in 1855 she was named Provincial of Germany. The trust shown by Mother Mary of St. Euphrasia helped her not only to know herself, but also to discover and deepen her identity as a Religious of the Good Shepherd, to develop her qualities to the maximum and4 to give of her utmost to "the holy work".
1 Letter to Sr. M. of St. Stanislaus Bedouet, 1835.03.29 2 Refer to the story of the foundation of Nancy in the Biography of Sister M. of St. John of the Cross. 3 Refer to the story of the foundation of Munich in the Biography 4 In her biography you can read one of the first letters written by Sr. M. of St. John of the Cross from Nancy and her last, sent to Angers at the time of Mother M. of St. Euphrasia's illness. A comparison of the two shows the progress she had made.
85 May the entire heaven shower you with graces, my beloved sister. Oh how I thank you for building up such a beautiful monastery for the institute. You have worked hard my John of the Cross. -words which occur in the last (available) letter of Mother Mary of Saint Euphrasia to Sister Mary of St. John of the Cross. 1
In turn the sisters of MUNICH also wrote about their own joy:
Oh how much we are obliged to her (to our Mother General) for having given us as Mother, one of her most senior daughters, initiated by her to the practice of the virtues of religion, animated by her spirit. . . .2
To the trust shown by Mother Mary of Saint Euphrasia:
Forever, my daughter. you will have my trust. 3
Sister Mary of Saint John reciprocated:
. . . my Mother, I wish to keep you informed of everything. . . I am full of confidence. . . . 4
Thus was established a relationship of mutual trust, between these two women in whose hearts burned the same charism of mercy, the same ardent zeal:
My very zealous daughter. . . . (1842.03.29)
. . . my John of the Cross, I am jealous you are ten times more zealous and more courageous than I. (1850. . .28, No. 136)
The same fearlessness in expanding the work:
Dear Poland will be founded, and, our dear Germany will have a large number of houses. . . Vienna, this mission is magnificent and full of promise. (1855.03.28)
1 Letter to Sr. M. of St. John of the Cross, dated, 1861 (No. 189) 2 MUN1CH community letter of 1866.12.10 3 Letter to Sr. M. of St. John of the Cross, 1837.08.08 4 Letter of Sr. M. of St. John of the Cross to Mother Mary of St. Euphrasia, 1835.11.19
86 In 1850 Sister Mary of Saint John of the Cross, opened her convent of Munich, which already possessed three classes, penitents, preservation class, boarders, to six hundred girls, aged between six and eighteen years, from the suburbs of Haidhansen. The "good shepherd" thus became the community school. That year, the monastery of Munich counted eight hundred persons.l
Mother Mary of Saint Euphrasia approved of this work, seeing in it a means of evangelization:
. . . tell your worthy superiors and our dear sisters, that we find the work of classes for externs admirable; in God I love this work with great tenderness. You will please our holy Mother Church very much, you will rescue many souls from heresy. (1850.01.29)
This relationship of trust between Mother Mary of St. Euphrasia and Sr. John of the Cross, became at the same time a relationship of closeness of friendship; one which grew and deepened during the forty years of their collaboration.
Finally, nothing can better illustrate this relation of mutual trust than a consecutive reading of a letter from Sister M. of St. John of the Cross and a collection of quotations from Mother Mary of St. Euphrasia, the latter presented in the form of a "letter" to the one she called "my most intimate daughter".
The letter from Sister Mary of St. John of the Cross, was written on December 8, 1835, at the beginning of the foundation of Nancy when she was 27 years old. .
You will notice how the letter is pervaded by the spirit of Mother Mary of St. Euphrasia:
Love of the Blessed Sacrament.
The Paschal mystery actualised in the life of the religious of the Good Shepherd.
Trust in the God of Providence.
Love of the Blessed Virgin.
1 MUNICH community letter, 1850.12.22
87 V.J.M. From our Monastery of Nancy December 8, 1835
Lord, purify my lips that I may worthily proclaim your blessings.
My very honoured and most worthy Mother,
How can I convey to you all that God in his bounty has done for the least worthy of his children! Truly we are dumbfounded and I do not know how to give you an account of all that happened yesterday. Your charity knows that Monsignor was to come and celebrate Holy Mass, he came and enriched us with the greatest gift of all, for up to then we had (not) been able to have the most Blessed Sacrament He left it with us and we went to communion. This was a great joy for us, for, dear Mother, we would be very ungrateful were we to complain. Nevertheless, to lie to your charity would be wrong, and I think it is a duty to let you know our sufferings, our sacrifices, so that you can see clearly, he who distributes the favours is also the one who moderates them and affirms them through the cross. I assure you that I would fear if privations did not come side by side with the help received and you, my dear Mother, who bring forth children only on Calvary, you could tremble.1 I will tell you therefore, though the daughters of the Generalate be destined to found houses relying only on Providence, following the example of our divine Saviour and of his apostles, to find themselves always most happy and to suffer voluntarily, what is most advantageous are the various disappointments which arrive in the foundations. 2 Here are ours: First, today, feast of the Conception, we had no Mass. Nothing. Though up to now we have been ready to "present" our poor consciences to anyone who would listen - fortunately we are not scrupulous - we have been deprived of spiritual help all Winter. You see that it is the most painful cross which God could require his spouses to carry. For material matters, we have many privations, but that is all for our good: I do not wish to dwell further on this; and perhaps the Blessed Virgin would not be pleased, for she has such care of US.3 It would be to offend her. Nevertheless she also wishes that I tell you everything.
1 The Paschal mystery in the life of Mother Mary of St. Euphrasia and of her daughters. 2 The first letters written by Sr. M. of St. John of the Cross contained many mistakes; she was at the time barely literate. At times one can only guess at the meaning, rendering translation difficult. 3 Here we recognise the very words of Mother Mary of St. Euphrasia; the expression is one which she used frequently.
88 Sister John of the Cross continues by giving numerous details concerning the first Mass celebrated by Msgr. Donnet in the Good Shepherd. Let us not forget that this Co-adjutor Bishop of Nancy, had been very severe towards her on her arrival. Msgr. Donnet was a friend of Father Dufetre and consequently opposed to the Generalate. Sister M. of Saint John used much good judgment and patience with him. (If you wish to read this letter in its entirety, you will find it in the appendix, attached to the biography of Sister M. of Saint John.)
She does not neglect to have recourse to the Holy Spirit:
You see, when I have to speak I pray to the Holy Spirit and to the Blessed Virgin. And I tell the sisters, to pray fervently, while I have to talk. . . .
The following extract illustrates her sound common sense, which urged her to adapt the costume of the penitents to suit the region, provided Mother Mary of St. Euphrasia approved:
We have begun our Class. . . . For the penitents would you be so good as to permit that for the headdress, they use a head-band (kerchief) instead of the bonnets. This is because of the region, where there is a strong dislike for those (the bonnets) of Angers. They are unknown in Nancy. It is a small thing.
The numerous details included in the letter, and with such candour and simplicity, show how child-like was the confidence she had in Mother Mary of St. Euphrasia:
I wish that your Charity be informed of everything, either by me or by the sisters, whom I would wish to tell you whatever they desire. I told Sister Marguerite to write to you. She should do this on Sunday to tell you about the penitents.
Her attachment to Mother Mary of St. Euphrasia:
Nothing equals being close to you, my very dear Mother.
Her humour:
Our dear Sister Augustin writes us a letter of one page (only); she obliges us to pay the postage for blank paper; as penance she should send us six pages, covered with writing.
89 Then she finished her letter:
I must leave you once more, what a sacrifice. . . .
With regards to the "composed" letter from Mother Mary of Saint Euphrasia to Sister Mary of St. John of the Cross, it has been drafted entirely from passages from the letters written between 1835 and 1861. This letter shows the confidence which Saint Mary Euphrasia showed her down the years.
You will notice that Mother Mary of Saint Euphrasia's letters are ardent, like her heart. This was something noted, quite appropriately by Father AIleron:
. . . think of their effects on those who receive them; expression, warmth of feeling, all bear the imprint of an ardent soul; I would almost state that many things in it appear exaggerated, because it is not given to all to feel and to express themselves with such ardour. . . 1
1 Letter of Father Alleron, June, 1831.06.
90 Our only hope is in the Lord1
My most intimate daughter,2
I had no news of you; I languished: there you see the weaknesses of a mother who no longer lives except in God and in her children.3
I think continually of you, of your flourishing tribe, of my oldest daughters, of my dear young professed, of my little lambs, and of you. my courageous daughter; are you not, in God, the person closest to my heart!4
This dear Munich, tribe of my heart and of my eldest daughter, this Bavaria is the glory of the works5
My most faithful daughter, your obedience has brought me back to life! Oh, yes, I confide to you, an entire kingdom, with the fulness of a confidence without limit. 6 Will not he who guards Israel, protect the pioneers of the "holy work"?
O see this rich harvest! How many souls call on you, you my dear daughter, who always announce the miraculous. Once more, a foundation you say? You will accomplish it, won't you, my Cross 7
I come to you, my eldest daughter, to be comforted a little.8 You, my dear child, are the soul of my heart; with an unparalleled trust9 I will confide to you, a cross which has no equal. I confide it to your soul, O my friend. I have been overcome and iII for thirteen days. You are prudent and discerning, I will tell you the fact and you will write to me, won't you?10
1 1837.10.03 2 1858.03.22 3 1860.05.29 4 1845.07.08 5 1841.07.03 6 1838.09.25 7 1837.02.14 81836.01.30 9 1843.05.30 10 1858.06.04
91 Saint John of the Cross, O my intimate daughter, how feeble is man! How I love the faithful religious! But how the Council has wounded me! Should I tell it to you, my dearly loved daughter or should I be silent? My soul is in peace but my heart is wounded for all eternity. During my absence in Paris, our sisters handed over the letters from Clermont to the Bishop's House. Things could still have been remedied. They did everything to prevent Paris and London.1
Pray and tell us what you think. Tell me all my daughter, do not hide your thoughts from me. 2
The Lord has given you, so generously the spirit of the work that I love you with great tenderness. 3 Oh God, how you comfort my daughter, so generously faithful, so devoted. Oh! in God, how dear you are to me, my companion in joy as well as in the cross. 4 My dear daughter, I am not Saint Teresa but you are my faithful Anne of Saint Bartholomew; God has given you to be my consolation in my enormous labours. Oh! may he preserve you! 5
Adieu my dear daughter, write to your poor mother. 6 I will trust you forever. 7
Mary of Saint Euphrasia Your mother and your friend; Yes! 8
LETTERS OF MOTHER MARY OF SAINT EUPHRASIA to SISTER MARY OF SAINT JOHN OF THE CROSS.
1 1841.01.03 2 1837.08.31 3 1837:11.2 4 1839.02.12 5 1837.06.01 6 1835.12.19 7 1837.08.08 8 1861.06.18
92 SAINT MARY EUPHRASIA – A WOMAN WHO DARED TO TRUST
Points for Reflection:
Re-read Saint Mary Euphrasia's letter to Sister Mary of Saint John of the Cross. It is addressed to you personally, you who are "her most intimate daughter." Listen to her as she tells you: "I think of you without ceasing", "I will always trust you".
* In this impersonal world, where suspicion, violence and injustice dominate, what importance do we give to trust? Individually As a community
* Saint Mary Euphrasia had an unshakeable confidence in God: Read Constitutions Nos. 19 and 22 How great is my confidence in God? As a community, how great is our confidence in God?
* Saint Mary Euphrasia trusted her sisters: Read Constitutions Nos. 25 and 86 Do I trust my sisters? Is there a climate of mutual trust in the community?
93
SAINT MARY EUPHRASIA – LEADER
Her manner of exercising authority
Sister Bernadette Egozcue, R.G .S., Province of France (Original in French)
94 SAINT MARY EUPHRASIA – LEADER
Her manner of exercising authority
Before God, I am completely occupied with your dear house. (Mother M. of St. Euphrasia 1834.10.28)
My food is to do the will of the one who sent me and to complete his work. (1n.4:34)
I desire only God, His Will and the salvation of souls. (Mother M. of St. Euphrasia Dec.28, 1833) I have approached my topic:
MOTHER MARY OF SAINT EUPHRASIA: "LEADER" or, MOTHER MARY OF SAINT EUPHRASIA'S manner of exercising AUTHORITY using her correspondence with Sister Mary of Saint Louis Royne during the latter's term as local superior of Grenoble. Reading the sixty letters covering the years between December 23, 1833 and July 14, 1835, we see how this period though short in time was rich in adventure. This correspondence likewise brings to light certain character traits which influenced her (Mother M. of Saint Euphrasia) manner of relating to a high spirited and inexperienced superior whom she called "my warrior" but also "my gospel courier". It was of this superior that Mother Mary of Saint Euphrasia wrote in 1836:
. . . I do not know why. . . the Reverend Fathers do not like her; it is very unfortunate. . . but they find Saint Louis lacking in religious spirit and do not trust her. . . that disturbs me; she is so devoted. . . . (Letter to Sf. M. of St. John of the Cross David)
GRENOBLE: December 1833 to August 1835
Even prior to the sisters' departure for Grenoble the situation was one of confusion. The exchange of letters between Msgr. de Bruillard, Bishop of Grenoble, Father Teston, his Vicar General, Canon Vinay of Angers and Mother Mary of Saint Euphrasia, reveals that no clear understanding had been reached about who precisely was responsible for financial matters. Subsequently this led to many difficulties.
The sisters were to bring about a renewal in an already existing community of the Refuge but the idea of a Generalate was already on the horizon. Grenoble is at the foot of the Alps, far from Angers. In the depths of Winter, during the month of December, the following sisters set out:
95 Sister Mary of Saint Louis Royne, Superior Sister Mary of Saint Philippe Mercier, Assistant Sister Mary of Saint Bernard David Sister Mary of the Heart of Jesus Pouilloux Sister Mary of Saint Rose Boiteau (A.H. R I III)
Sister Mary of Saint Philippe, Assistant was already twelve years professed; all the others, including the Superior, were still in their first year of profession. These details help us to realize how precarious were the conditions at the beginning of this foundation. Neither the material conditions nor the persons involved offered any proof of security, this was to be found in God and in the Blessed Virgin.
You are our cherished Xaviers . . . . May God grant you the victory my children. . . . (1833.12.25)
It seems to me that the Blessed Virgin has taken the holy work to heart; neither men, nor demons, nor evil intentions can separate it from her. . . . (1834.09.06)
. . . my daughter, this is our position: we are submissive to God; our hope is in him and in the Blessed Virgin, to whom we pray without ceasing. . . . (1834.10.28)
Mother Mary of Saint Euphrasia share in the sufferings of the Pioneers. Having made enquiries about each sister personally she wrote:
. . . poor children, I love you in Jesus Christ with great tenderness. I feel a profound compassion for you in all that you have endured. . . I suffered much tonight close to the Crib; you, on your side, were still travelling. In imagination, I saw you in the midst of your snows and mountains. . . courage! (1833.12.25)
On arriving, the sisters should have presented their obediences to the Bishop but this was not possible:
. . . by losing your obediences you have deeply saddened me; what an undignified beginning for the foundation! . . I dare not ask for fresh copies. . . my dear Saint Philippe, it was to you that I had confided them. (1833.12.25)
96 But something much more serious was to follow. We learn this from a letter of Father Teston, Vicar-General of Grenoble. Writing on December 20, 1833, he says:
Your daughters called on our Bishop who received them like angels from heaven. Madame Saint Philippe, who should never have accepted this mission and to whom you would never have confided it, had she revealed to you her feelings in regard to Madame Seraphim,1
so far forgot herself in the presence of the Bishop as to use a tone which was rude and even unseemingly. Referring to letters written either by the Bishop or by me, she made accusations. . . which greatly displeased his Lordship. . . .
Further on he says that while waiting for the house destined to receive the sisters to be ready, she (Sr. M. of St. Philippe) refused to lodge at the Refuge. In her anger, she had apparently insisted that both the Bishop (of Angers) and Mother M. of St. Euphrasia had expressly forbidden it. Father Teston in his letter referred to the matter this way:
It was not possible to go to the Sisters of Saint Egreve. The Bishop of Angers had expressly forbidden this; it was one of the conditions explicitly laid down for them by you. Madam. . . .
Faced with such a situation. Msgr. de Bruillard demanded the withdrawal of Sister M. of Saint Philippe; the future of the foundation seemed at stake. What were they to do? While waiting to hear from Angers, the sisters lodged at Saint Ursula's. It was necessary to look at situation in the face. In her first letter, written on Christmas Day, Mother Mary of St. Euphrasia confided the whole future of the work to the sisters:
. . . make use, dear sister, of the excellent judgment God has given you. . . .
You are on the spot, my dear sisters, do what you think is best. . . . (1833.12.25)
1 Superior of the Refuge of Saint Egreve.
97 You are on the spot. . . do what you think is best. . . .
It seems that such exactly was what Sister M. of St. Louis did for she took the initiative of sending Sister Mary of St. Philippe back to Angers. In a letter dated December 29, 1833, the decision taken by the superior of Grenoble was ratified by Mother Mary of St. Euphrasia:
You did well in preventing her (Sister Mary of Saint Philippe) from taking the upper hand writing or speaking. . . she is to see nobody
Before all else the "holy work" must be safeguarded.
. . . in the presence of God, I share what I think with you and with the others who have been docile to God and to their superiors:
by your combined tears and prayers persuade the Bishop of Grenoble to yield. . . try to make reparation for all . . . . If the Bishop does you the favour, begin the work in the beautiful and precious property chosen by your Superiors. . . . how I would fly to the house which has been chosen at the slightest sign from Monsignor!
The price to be paid for saving the "holy work" will be the cross:
. . . in your suffering, unite yourself to Jesus on the Cross. . . . Encourage one another in the piety of your Fathers who were martyrs for the faith. You, too, sacrifice all to save our great work and the dear house of Grenoble . . . . (1833.12.29)
. . . you seem to be still on the cross; it is the support of all holy enterprises: do not be surprised that you have to suffer; without Jesus Christ crucified, we can do nothing, my dear daughter. . . . (1834.07.22)
For Mother Mary of Saint Euphrasia, to save a house, to save the generalate, to save our great work, is to save the greatest possible number of souls in order to give glory to God and accomplish his will. All should be subordinated to this end. Before all else, she recommended to them to have before their eyes the goal of the institute (Portais 11, p. 10) *
* The reference is to the French edition.
98 . . . That souls may be converted: there is our mission. Can we, my dearly loved daughter disregard the designs of God? . . . . (1834.07.22)
. . . Our sisters of Grenoble . . . see them strong in wisdom, loving God and the cross which they have carried to save many souls. . . . Seeking only God, his adorable will and the salvation of souls, my dear daughters - he will not abandon us . . . . (1834.09.06)
"To save souls" - words which are repeated over and over again. In daily life, all should be directed to this end, whether it be sales, repairs, or seemingly insignificant details of clothing!
. . . you have received more penitents? If the Bishop of Grenoble wishes that they change the headdress, you must tell him on my behalf that I consent most willingly. (1834.04.20)
Perhaps you would do well to avail of the Bishop's offer to sell; this would enable you to undertake the repairs necessary for lodging your penitents. That should accomplish much good in Grenoble. (1834.07.27)
We agree to the purchase of the little house. . . I feel convinced that it will be of real help to increase the number of our poor penitents (1835.06.30)
. . . . It will cost you to sell, but. . . I think your enclosure will be more beautiful and that you will be able to have a big number of penitents, orphans and boarders, which is surely in the designs of God. (1834.10.28)
When sharing her impressions of the house of Saumur, then in the process of being founded, Mother M. of St. Euphrasia confided to her correspondent:
. . . it is a superb foundation. . . I have never seen such a wonderful enclosure; and what is more precious, the souls to be saved. . . (1835.06.30)
If it is important to find a house, the choice of site is no less important, for in order to live it is necessary to find work, benefactors and sisters!
99 What designs of God! We have just refused a foundation because it was far from the city, but it would have cost us nothing, and since the Bishop offered every protection is it not heart-breaking? (1834.12.24)
Mary Augustine (econome) has pointed out to us that you have difficulty finding work. What is the reason for this, my dear daughter? Is everything being cared for well enough? That is very necessary. (1834.10.28)
Our sisters here. . . admire the designs of God in the generosity of your benefactors. How thoughtful they are! (1834.08.21)
Your benefactors are admirable; I cherish them respectfully. Kindly tell them that we deeply appreciate the good they do you. (1834.06.03)
Everything was to further the "holy work" and this was true of all the good things that happened too. In a letter of May 3, 1835, Mother Mary of St. Euphrasia began with the words, "The great feast of the Good Shepherd." Having expressed a wish that "the Lord give to all the gift of peace and the grace of consolation", she continued:
. . . besides the Degree, Our Holy Father has kindly accorded us a most solemn pontifical Brief. . . which is a master piece of the Heart of Mary . . . (He) approves the Generalate forever, and also the class of children in each of our foundations. This gives us a special grace for our work. . . .
The joy felt in Angers was so intense that it influenced even the written style of the letter.
Yesterday, the day of the joys of Mary, we had a great day of Thanksgiving: general Communion, benediction, Te Deum, finally a good recreation. . . .
Mother Mary of Saint Euphrasia exhorted the community of Grenoble to have a similar celebration.
100 When this letter arrives, my beloved daughters, you must do as much. (The sick sisters), no longer having fever will surely be able to give a little jump of joy, and to make others do it also. The dear superior of Poitiers danced with joy. To make Mother Saint Louis jump, you will have to work hard to give her a good purse, for she is bursar, let's not forget that! At last all is going to be well but you must help us extend this great work throughout the universe. We must also become the good odour of Jesus Christ.
And as an encouragement to the community she continued:
This is what our holy Cardinal asks of us: peace, unity, charity, piety; this is, he writes to us, the most beautiful thanksgiving for what God has just granted you. . . .
I believe that in conveying these lines to you I have given you pleasure, my dear daughters, and that I have encouraged all of you to mutual love, unity, and the most perfect devotedness wishing that you be ready to leave all, to fly, at the least sign of obedience, to the ends of the world if necessary.
May we be Xaviers in zeal and devotion for this holy Congregation of which you are truly the first stones. My dear daughters, what will those who come after you say?
Oh what good did not the first Fathers of the Society of Jesus do? Do as much then my beloved daughters. (1835.05.03)
Once more in another letter, Mother Mary of Saint Euphrasia insisted:
We shall observe the Degree for the glory of God and the good of souls and of the work. . . . (1835.03.14)
But with so few sisters, how could this goal be attained? Indeed the need for vocations preoccupied Mother Mary of Saint Euphrasia to such an extent that at the bottom of the first letter written by her to the sisters of Grenoble - and this at a time when she was very concerned about the situation in which the travellers found themselves, their conditions of life, the welcome given to them etc. - she found it necessary to add:
Send us six postulants. (1833.12.25)
101 Three months later she wrote:
We need thirty postulants. If we do not have them our situation in three years' time will be similar to the one we are in now. We are praying and our sisters are full of zeal. If your circular letter attracts some, do the best you can and arrange for them to set out. . . . (March 1834)
Workers are essential for the harvest is ready and the work cannot wait:
How we desire a large number of postulants! The lack of sisters would be the destruction of the Generalate. (1834.04.27)
We begin to have postulants; three have just come. But what is that number for such an abundant harvest? (1834.05.22)
"Before God" or in God's presence, is an expression used very frequently by Mother Mary of Saint Euphrasia. With regard to writing a letter she would say.
I myself wrote and dictated the letter. . . . I did so in the holy presence of the good God. (1834.09.25)
She also places herself before God to show her attachment, give an obedience, or initiate a dialogue:
Yes, each one is present to my mind, in the holy presence of the Lord our God. (1834.10.14)
I believe, in the holy presence of God that Mary of St. Francis of Assisi is very suitable for the charge of mistress of Penitents. (1834.12.30)
Before God I am completely occupied with your dear house. (1834.10.28)
Let us talk, my very dear sister, in the holy presence of God; you are not quite reasonable. (1834.11.03)
It was because she placed herself in God's presence that Mother Mary of St. Euphrasia could say to the Superior of Grenoble: "You are not quite reasonable"
102 In fact difficulties revolving around the question of money were considerable . We can read in a letter addressed by Msgr. de Bruillard1 to Sister Mary Chantal of Jesus, Assistant at Angers,:
Since you made the offer and undertook, with your pious commu- nity, to uphold the new establishment at your own risk and peril, I decided to pay for its purchase, in the name of the very dear Sister Saint Louis. I need funds to pay for the deed.
As for me I have been drained by the fifteen thousand francs which I (word illegible). I had already borrowed several thousand francs which I promised to repay. Hence I count on you for the continuation of the work, until the day, still a long way off, when the sisters will be self sufficient. . . . (1834.01.23)
Sister Mary of St. Louis counted on Angers and was carried away by her zeal. For her nothing was too big or too. elaborate for the "Holy Work". On February 16, 1834, Mother Mary of Saint Euphrasia wrote to Sister Stanislaus Bedouet:
(Sister Mary of St. Louis) drags us into debt. She goes too fast, undertakes the construction of chapel, grille, choir etc. at our expense. . . .
But Angers had no resources, and besides, had no idea of the estimate, as can be seen from the following extract:
How could you have signed a contract without knowing the expenditure which would be involved. My daughter, you should have written to us beforehand. Also, why did you employ workers, without having first got an estimate and sent it to us? My very dear daughter, stop all repairs. Do not borrow at 8% interest. We will not pay. . . If there is nobody willing to give a helping hand, you must sell all and return. (1834.02.12)
Everything was meant to come to a standstill then, but Sister Mary of Saint Louis does not seem to have reconciled herself to the idea. We conclude this from a remark made by Mother Mary of St. Euphrasia in a letter of March 11, 1834:
1 The Bishop of Grenoble
103 . . . I know you. God has given you intelligence and ideas. If you act you will succeed.
Between these two letters, the Superior of Grenoble must have produced new arguments and asked for explanations, for in this same interesting letter quoted above, we find a summary, as it were of Mother Mary of Saint Euphrasia's manner of making a decision.
First of all, she considers the subject to be treated with attention. Since the manner of proceeding is in keeping with the vow of poverty, the contract is analyzed calmly.
Having ascertained that Sister Mary of St. Louis has made her observations calmly and without anger, Mother Mary of Saint Euphrasia and the Council, see clearly in God the decision that has to be taken.
Below is a further passage, still from this same letter:
From our Monastery of Angers, March 11, 1834
'My God may your will not mine be done.'
Yesterday 10, I received your letter of the 3rd, together with the copy of the contract. . . . We have also received the bill from the workers. The other two foundations did not send an estimate (of expenses) to the Mother House, because the founders paid all the expenses of the new foundations; the matter is as simple as that. But you see clearly that neither my conscience nor yours, can decide that certain expenses have to be met, without the prior consent of the community which undertakes this responsibility.
Besides, read the new article on the generalate; it is in keeping with the vow of poverty.
Finally, having read the contract calmly, and several observations that you, my dear daughter have made without any anger. I saw clearly, and our sisters also, that as you pointed out, we could not destroy this work. I have given my consent. . . .
A year later, Sister Mary of Saint Louis asked to buy a small house. Because the debts had not yet been paid, Mother Mary of Saint Euphrasia did not give the permission. However, before pronouncing a formal refusal, she wished to know the exact state of the finances.
104 Before all, let us pay our debts. Together, let us see in God's presence what we could do. Our formal wish is that (the money be repaid).
However, if things in the dear house of Grenoble continue to improve, you can very well tell me about your income, my dear sister, before I pronounce a formal refusal.
For I do not like to make abrupt decisions for my sisters, nor to see them imposed; I prefer that we reach a mutual understanding humbly. (1835.05.17)
This last phrase supplies a key to an important aspect of her manner of governing.
Humility - Mother Mary of Saint Euphrasia recommended it frequently. Together with openness and uprightness, she considered it basic in the search for the will of God.
Give us an account of your losses and sufferings for then the spirit and the will of the Lord will be known to us. (1835.03.14)
Be wise as the serpent, but towards us, simple as the dove. (1835.02.12)
My daughter, tell us your joys and your sorrows. Have a very pure intention. (1834.08.25)
You come to us with such goodness and cordiality, that the Lord cannot but bless your frank obedience. . . . (1834.04.08)
Mother Mary of Saint Euphrasia frequently stressed how much she depended on the local Superior, who should encourage and guide, not only by word but also by example:
Ah! Who knows but that this calvary of the general ate may one day be its triumph and its glory? Yes, Grenoble! But all depends on your virtue, your humility and love of the cross. (1834.03.11)
Finally I depend on you; 0 God, how I would wish that Grenoble become the crown of the generalate. (1834.08.09)
. . . this poor little Mary of Saint Radegonde . . . her vocation seems shaken. . . what can we say to her, or do for her? . . . you my dear daughter are there with her; speak to her then on my part. . . . (1835.04.20)
105 Mother Mary of St. Euphrasia knew how to get help:
I cannot encourage you too much to see that the Rules are observed. Come to my aid in carrying this crushing burden which weighs on me . . . . Lead. all our daughters to this blind obedience; keep them in this spirit of death (to self); persuade them that they should always be ready to set out for the ends of the earth if they were ordered to do so. Be a model of devotedness to the Generalate, you are my first daughter. (1835. 03.14)
She also got help using as mediator Sister Mary of St. Stanislaus who had a good influence on Sister Mary of St. Louis:
Perhaps you could also write to Grenoble using the Brief as a pretext. Mary of St. Louis. O God, how she makes me suffer. . . . (1835.05.14)
I told Sister Mary of Saint Louis to write to you. You will let me know if she has done (1835.05.21)
At the same time she wrote to the Superior of Grenoble:
Incidentally, my dear daughter, I have a secret to confide to you. The dear superior of Poitiers is very attached to you. This morning I had a letter from her in which she said she longed to hear from you. Write to her then as if you were doing so on your own. Tell her of the progress of the work at Grenoble. Thus you will really do me a favour. (1835.05.17)
Though she incessantly encouraged a total gift of self, in favour of the "holy work", with great realism, Mother Mary of Saint Euphrasia took into account the capabilities and limitations of each (sister) including those of the superior. She does so by placing herself in an atmosphere of truth:
My beloved naughty daughter, if you were less loved you would be scolded more, and surely you would be better for it. For three days I have wanted to writing to you to lecture you; but I said to myself: Poor Saint Louis, I would prefer to embrace her. . . she is too stubborn. . . . She was very wrong to weep and lay the blame on her poor Mother Saint Euphrasia when Providence did not accord her all her desires; but still she is so faithful. . . . I like your frankness, but my daughter, I want you to be humble, less sensitive and quick. I love you too much not to tell you the truth on Calvary as on Thabor. I will always tell it. (1834.11.03)
106 Sister Mary of Saint John of the Cross arrived from Le Mans broken in spirit. Mother Mary of Saint Euphrasia who had asked her to go to Grenoble wrote to tell Sister Mary Louis what happened.
. . . she seemed inconsolable and replied that. . . she had lost all in Le Mans: peace, (ability to) rest, health. Believe me, Saint Louis she would accept only with extreme reluctance. (1834.12.24)
Mary Euphrasia took this repugnance into consideration and in fact the sister was not sent to Grenoble.
If Mary Saint Euphrasia encouraged the sisters not to flee
the cross, labour and sorrows. . . . (1834.06.03) she also said: We beg of you my dearly loved sisters, to under- take as much work as you can reasonably accomplish and not to overwhelm yourselves.
And then she adds: We are ourselves (overwhelmed) by the number of sisters being asked for from all sides. (1834.12.24)
The recommendations made by Mother Mary of Saint Euphrasia to the sisters of the new community constitute a type of life charter:
Let us be humble but without weakness, united to God through prayer. (1834.05.22)
Let us be solidly virtuous, let us love God. (1834.06.03)
Use much respect and gentleness towards one another; may divine charity reign; by that we shall be strong. (1834.06.10)
Ah! if we were holier how much good we would accomplish. Let us pray to the Lord to make up for our weakness, that he may not allow us to perish or that his admirable works suffer. (1834.07.22)
Let us pray my daughter, that the Lord give us the grace to bring the great work to perfection. You will be its stay and its support; be virtue and courage personified. (1834.10.01)
If we were saints the dear general ate would have full scope to procure the glory of God. (1835.05.17)
107 But God cannot be glorified where discord reigns. The superior's "hastiness and sorry displays of discontent" caused the sisters to suffer. Sr. M. of Saint Helen, first Mistress, who had previously begged to be freed from the Class refused to leave when given a new obedience. The community was divided. On February 8, 1835, Mother Mary of Saint Euphrasia wrote to the entire community, putting things in the correct perspective, but betraying no confidences:
'May the ardent charity of the Sacred Heart of Mary be the model of ours.'
It is after holy Communion, while still possessing the God of charity, that I, though unworthy, come to ask for the love of Jesus Christ, to ask I repeat that (you maintain) this divine charity and close union our only joy in this exile. I received and bathed with tears the letters you had written me. Poor children you have been tried and shaken . . . . the demon has come to sow cockle in your field. Alas, I beg of you to remove this venom of discord. All will be over. Throw yourselves in the arms of our loved Mary of Saint Louis, console her poor heart for me.
I acknowledge to you, that the Chapter which she held, and whose entire contents I am familiar with, touched me deeply. I love her still more. She did not wish to oppose what we had decided, but merely to have our dear Saint Francis of Assissi formed for the charge of first Mistress.
And our poor, dear Mary of Saint Helen, has been released by obedience because of her health and because both Mary of Saint Louis and I had accepted her reasons. Both sisters meant well.
Dear sisters, it was thus that Paul and Barnabas had a little dispute at one time, but by divine charity both of them quickly forgot about it. And certainly this divine charity is still in your hearts and in your letters.
I read all of them. I do not name you, through prudence, but none of them displeased me. On the contrary I saw much devotedness. . . .
P.S. If I followed the dictates of my heart I would answer each one
but I believed it to be more in keeping with God's spirit to write this letter on unity. . . . (1835.02.08)
108 It would appear, however, that something more serious than "a little dispute" was involved. A few days later, Mother Mary of Saint Euphrasia wrote to Sister Mary of St Louis:
The heart of your daughter, Saint Louis is known to you', so you tell me. Yes, without doubt and I have great need of this (knowledge) to lessen the pain caused me by the letters I received. . . . (1835.02.20)
Ah! my daughter, I give to this priest! and to you, the proof of an entire devotedness, for if either one or the other of you could have even a slight idea of what I received from Grenoble, you could judge of my sorrow and my confidence. (1835.02.22)
It would appear that the Superior, being discouraged wanted to leave her community and return to Angers. Mother Mary of Saint Euphrasia tried to encourage her by giving proof of the trust in which she held her.
I will go to see you, my daughter. In the meantime, I beg of you to undertake no further steps, nor to make any journey. It would be the greatest of misfortunes. You, my dear Saint Louis, who have strug- gled so valiantly, would you give up in the moment of triumph? (1835.02.20)
Yes, my daughter, I believed you to be faithful inspite of all. I weighed all before God. I am at peace. (1835.02.22)
These words have been added by Mother Mary of Saint Euphrasia at the bottom of a letter, which is quoted below. Inspite of all the appeals for unity the situation did not improve. Some of the sisters took the part of the Superior; others were opposed to her and let this be known in Grenoble.
On February 22, 1835, Mother Mary of Saint Euphrasia wrote to all the professed sisters of the monastery of Grenoble to ask that all hearts "be re-united". Her words resemble an echo of those of Saint Paul to the Corinthians:
"Take me for your model as I take Christ." (1 Cor. 11:1)
1 The confessor
109 LIVE JESUS and MARY
From our monastery of Angers, February 22, 1835
If I do not have charity, I am nothing." (St. Paul)
To the dear professed sisters of the Monastery of Grenoble.
My very dear and loved daughters,
Alas, how it is wounded among you, this divine charity! How God is offended and how deep is my sorrow. But I forget my pain to dry the tears of our loved Mary of Saint Louis. I receive her letters and her submission. I declare before God that her dispositions show perfect submission and devotedness. She fears the scandal; alas my dear daughters, who would not fear it? Oh, my God, would it not be to cause me to die of sorrow?
Sister Mary of Saint Helen had asked to be relieved of the work of the Class for health reasons and I had permitted this. But with the alleviations which the dear Superior procures for her, is it not sure that she must return there? Thus my dear Mary of Saint Helen, return there in the name of Holy Obedience; do not fear to disobey me. * On the contrary you would cause me sorrow because you would use my name for an action contrary to all principles of charity. Hence, my daughter, because all you await is my letter, here it is.
Thus may all miseries cease and may our tears at least be dried. May holy peace be re-established. May hearts be once more united. Oh my God, my dear sisters, I am full of weaknesses, but mean- while all of you still wish to love me and you give me many proofs of this. Well, permit me to ask you one question: Have you seen me fail in respect, in condescension towards my superiors? Have I saddened or failed in respect towards the confessors?
I would go further. Have I failed to listen to your reasons and to your trials when they were justified? Oh, no. For God has granted me the grace to be convinced that stubborness is not strength of character, but rather weakness, since the spirit of God is not its source. Do likewise then, while avoiding all my other defects.
* Mother M. of St. Euphrasia had previously told her to leave the Class
110 We will go to see you, my very dear daughters; but in the mean time we forbid all departures and requests. Should not all of you get together and console me? It is time that you did so, my dear Sisters. Yes, I believe in your faithfulness. I will answer each of you, I promise. But let the Superior be obeyed immediately. Let her write to me soon and our tears will stop.
I embrace you, and am in union with the Sacred Hearts of Jesus and Mary, Your very humble and attached, Mary of Saint Euphrasia, Superior of Our Lady of Charity of the Good Shepherd.
Blessed be God!
". . . we forbid all departures"; words which we can read in a letter addressed to the Community. A small note, reserved for the superior follows:
. . . I forbid you to let my sister leave; what a scandal. You would cause me the most intense sufferings . . . . (1835.02.22)
In reality, Sister Mary of Saint Louis did not take this request into account for Sister Mary of Saint Helen was sent back to Angers to the great scandal of a section of the clergy, of the benefactors and of the community.
During the months that followed the situation worsened to such an extent that, at the time of her visit to Grenoble in August 1835, Mother Mary of St. Euphrasia was obliged to change the Superior and bring her back to Angers.
A few months later, Sister Mary of Saint Louis was named Assis- tant of Amiens; Mother Mary of Saint Euphrasia gave her a visible sign of her trust.
What can we say by way of conclusion? These extracts of the letters of Mother Mary of St. Euphrasia to Sister Mary of St. Louis Royne, Superior of Grenoble, at a particular period of their relationship, can help us distinguish some facets of Mother Mary of Saint Euphrasia's manner of governing. To me they seemed to be sufficiently constant to be considered habitual. However, the study is by no means exhaustive.
111 Before all else, we find ourselves in the presence of a mother for whom one thing alone counted: that the greatest number of souls possible be saved.
The glory of God, the will of God is:
"that none of these little ones should perish."
Mother Mary of Saint Euphrasia's life, and the choices she made were all ordained to this end.
When a discernment had to be made she did it in the presence of God. Her deep knowledge of the word of God helped her. Other helps were the Constitutions, dialogue with her sisters, a careful study of the situation, the advice of others. Subsequently, if there were serious reasons for so doing, she was ready to alter her decision. She reminded superiors that they had a personal responsibility to carry out decisions that had been made.
The unique desire of Mother Mary of Saint Euphrasia was to adhere to the Will of God, which she sought in company with her sisters. This being the case she required of the sisters that they be open and upright and practise a limitless obedience. She was a realist who acted with firmness but who also took into account the capabilities and limitations of each sister. She challenged the sisters to holiness and the total gift of self; to humility and a life of tender union, underlining the place and the role of the local Superior.
Mother Mary of Saint Euphrasia was a woman of deep humility, who never ceased to trust and who did not hesitate to say with Saint Paul:
"Take me for your model as I take Christ." (1 Cor. 11:1)
112 SAINT MARY EUPHRASIA – LEADER
Points for Reflection:
1. Christ sought above all other things to do the will of the Father. Saint Mary Euphrasia made this interior attitude of Jesus her own when she said:
"I seek only God, his will and the salvation of souls".
What echo of such an attitude do I discover today in my life? (refer Const. 23,24)
2. What criteria are used in seeking to know the will of God:
personally as a community? (refer Const. 25)
3. "You are on the spot. . . do what you think best": Mother Saint Euphrasia to the superior of Grenoble.
In my day to day life, what do statutes 6 and 7 of our Constitutions mean for me?
113
SAINT MARY EUPHRASIA - MISSIONARY
“Me! I will be a missionary”
Sister Nora Keaney, R.G.S., Province of Sri Lanka (Original in English)
114 SAINT MARY EUPHRASIA - MISSIONARY
When her teacher told Rose-Virginie, "You will be either an angel or a devil", the little girl replied, "Me! I will be a religious."1 She might have also said, "Me! I will be a missionary." And as we will try to see in this brief presentation, a missionary indeed she was, even on her death bed.2 The Harvest is plentiful. . . . 3
Go, therefore, make disciples of all the nations; baptise them in the name of the Father and of the Son and of the Holy Spirit. 4
These two scriptural texts, quoted by Mother Mary of Saint Euphrasia in her letters and her own phrase,
Love never says, 'it is enough.' 5 seem to sum up very appropriately the missionary spirit of the Foundress, who in the early 19th century planted this same spirit in the newly tilled field of the Good Shepherd Congregation.
I feel it would not be untrue to say that the roots of such vibrant missionary enthusiasm go back to the time of Rose- Virginie's early childhood in Noirmoutier. By day she listened to the sailors relate their stories of the slave trade and other events in far away lands. By night her childish dreams were of little children calling out to her to come and help them.
1 Poinsenet, Marie-Dominique: RIEN N'EST IMPOSSIBLE A L'AMOUR, Paris, Editions Saint-Paul, 1968 (French), page 25 2 Idem. refer p.247 3 Matthew, 9:37 Knox translation of the New Testament, London 1958 4 Matthew, 28:19, Jerusalem Bible 5 To Sr. M. of St. John of the Cross David, 1848./2.12
115 Time passed. The dream began gradually to give way to reality. Rose- Virginie became a postulant in Tours. One day she wrote to her Carmelite friend, Sister Mary of the Incarnation, asking for prayers that she might one day labour for the salvation of little children in distant countries. She explained that in her prayer she felt our Lord urging her to make such a request. 1
The idea of labouring in distant countries may seem ordinary enough until one reflects that at the time Rose- Virginie was an eighteen year old postulant in a cloistered community struggling to pick up the threads after the horrors of the French Revolution. In those early days of the 19th century that community of Our Lady of Charity of Tours had little hope of founding other similar communities in France (in the foreseeable future). And, as for labouring in foreign lands, that was something one did not even dream of.
But if the night brought dreams it also brought tears. It is not unheard of for a novice to cry, and as a novice, Sister Mary of Saint Euphrasia often cried at night. The tears however, were not tears of nostalgia; she had long since shed all of these in the boarding school of the Christian Association. Hers were tears of zeal- missionary zeal. This is how she spoke of them in later years:
I should acknowledge, that already during my novitiate the desire to work for the conversion of sinners pursued me with such force that I accused myself of it as of a temptation.
I often cried at night because I did not have enough penitents. 2
A study of the letters of Saint Mary Euphrasia shows that she was a missionary at heart:
How happy, I would be, my Saint Dosithee, if I were young, to go and help you. 3
1 Canon Porta is, La Venerable Mere Marie de Sainte Euphrasie Pelletier Angers, Germain et G. Grassin, 1898, p.85, Vol. I (French) 2 Idem. p.I06 3 To Sr. M. of St. Dosithee Joseph, after 1854
116 It also shows that she excelled in arousing a similar spirit in others.
"Pray", she wrote to Sr. M. Immaculate C. Mortier a missionary in Egypt,
that a big number of your sisters of Angers may have a similar attraction and that they may be faithful to it, for it must be admitted that these works of the Orient are heavenly.
But woe to those who would abandon them. (1852.01.29)
In the presentation that follows, there is one quotation from the Conferences of Saint Mary Euphrasia and one from a letter of Saint John Eudes. Apart from these, and a few brief comments, the text is composed entirely of extracts from the letters of our Foundress to several sisters, a number of whom spent at least some years of their religious life in foundations outside of France. For this reason the reflections are presented in the first person as if Mother Mary of Saint Euphrasia were today, speaking directly to her Good Shepherd Sisters everywhere.
No attempt is made to analyze the methods of evangelization which she favoured. The aim first of all, is to help you meet a very human, warm-hearted, zealous woman, consumed with a desire to spread the good news of salvation all over the world. Hopefully, as a result of this encounter, you will be led to address her in the words she herself once wrote to a pioneer missionary of the Congregation:
Oh God. . . I believe that you fill me with a new zeal which I hardly recognise. It is your letters which inflame me. 1
And now, let some extracts from these letters echo in the depths of your heart. Were our Foundress to write or speak to you today the language would surely vary but the essentials of the message would still be:
1 To Sr. M. of St. Philomena de Stransky, 1843.04.27
117 I come to you to proclaim my joy at seeing the growth of God's kingdom.
Yes, the souls that you and all our sisters convert will praise God for all eternity. Therein lies my DELIGHT. 1
. . . O God, how holy is our vocation how noble is our mission2
. . . to look for souls for the Divine Shepherd. . . . 3
O beautiful TREE OF THE GOOD SHEPHERD: how divine are the branches you spread abroad!
The LOST SHEEP, exhausted from its wanderings regains new life in your shade!
YOU, my dear Sisters, YOU are the ROOTS of the TREE, BE ALL VIRTUE ALL STRENGTH. 4
Be Xaviers, for the MOST NOBLE MISSION is reserved for us. 5
In 1835, the mission was confined to some half dozen houses but the situation changed quite rapidly, and I saw:
. . . this cloud so small at first cover the whole of France. 6
When a request came for a house in Perpignan, I wrote to Sister M. of St. Stanislaus Bedouet on January 1, 1839:
The Bishop of Perpignan is asking for a foundation. We accept. . . . It is far away, on the Spanish frontier! That does not matter! There are souls to be saved.
1 To Sr. M. of St. Stanislaus Bedouet, 1838.03.31 2 To Idem, 1837,05.04 3 To Idem, 1833.04.19 4 To Sr. M. Therese of Jesus de Couespel, 1840.01.21 5 To Sr. M. of St. John of the Cross David, 1835.11.25 6 Idem, 1835.11.25
118 LET US FLY THERE FOR GOD
I can smile now, when I see that in 1839, I considered Perpignan to be far. I changed my opinion without too much delay. Soon, the six continents were ever present to my mind; indeed so were many of the countries you represent as well as others. Their names flit across the pages of my letters, like stars lighting up our "good shepherd" sky. Some of these were shooting stars, making but one brief appearance before vanishing; others shone brightly for a time before fading away; others continue until now. As you read the following extracts I hope you will feel a desire to add more names to the list:
Monsieur Daison, this true saint, far away in the depths of Africa believes before God, that grace calls one of our colonies there. I believe him. . . and many of our sisters (of Angers) feel a great attraction for this. . . mission. . . .
Oh! how many more souls for the kingdom of God.
What a victory over hell. What a joy for the Institute and for us . . . . 1
Beautiful Africa, o my God, how I love it . . . . 2
What happiness for you. . . to be missioned to Africa. . . . 3
How I would love a foundation in Suez! There are so many souls to be saved. . . .
A thousand times I approve your project for Abyssinia. 4
. . . once more a river of love which is my delight. Guess. . . . No, it is not my dear Jacob Chile, . . . . It is the desert of Saint Euphrasia, it is Egypt. It is Cairo where a second house, a house of miracles is being founded. 5
Even in Africa, I had my preferences. In 1847, I wrote to Sister Francis Xavier Richard who was planning a second foundation:
1 To Sr. M. of St. Stanislaus Bedouet, 1839.08.24 2 To Sr. M. of St. Francis Xavier Richard, 1854.05.30 3 To Sr. M. of St. Philomena de Stransky, 1843.04.27 4 To Sr. Euphrasie de Marie de Laporte, 1865.05.07 5 To Sr. M. of St. John of the Cross David, 1860.05.29
119 I prefer the Barbary coast, the borders of the great desert and the river Niger . . . . (August 29th)
The far away missions, so dear to my heart, did not lead me to forget places nearer home. Writing to Sister M. of St. Stanislaus Bedouet on October 3, 1839, I could say of Angers:
Here all breathe zeal, obedience and love.
And, What shall I say of the Institute? It is a perpetual miracle.
At the moment two of our sisters are in Bavaria to discuss a foundation with the king. . .
The decision has been taken to start in Belgium at the beginning of November. Just now two of our sisters are preparing a foundation in Bourges.
And poor Sister M. of St. Clement Pattin, busy founding Mons in Belgium, I would have her - well almost - in Belgium and England simultaneously:
For goodness sake, don't dream of flying off to heaven and leaving us with all this work! And London? What do you think about it? I really believe it needs your drive, for it is a divine mission, an immense one. Millions of souls call out to us. . .. 1
From London I "flew" across to Limerick to remind Sr. M. of St. Louis de Gonzague de Baligand of an important promise:
I remind you of your promise to send us a big number of postulants from Ireland. How I desire to have them for God. (1850.03.15)
It was often to Sr. John of the Cross David that I confided my dreams for the Good Shepherd in Europe:
1 To Sr. M. of St. Clement Pattin, 1840.07.30
120 When God wills it, we will be able to found in Hungary. (1843.12.18)
My hope is in your generous devotedness. Poland so dear to us will have its foundation, and, our dear Germany will have a large number of houses.
We intend making further sacrifices for Vienna. . . . I love Austria very much. (1855.03.28)
My dearest daughter, our Order progresses with great strides. We have two letters from Rome. There will be separations. Our "romans" set out on Easter Tuesday or in three weeks' time if the snow melts. Poor children, yesterday at chapter their hearts beat very fast. When I made the announcement tears flowed both for joy and at the thought of the separation. (1838.02.18)
The possibility of missions in the Orient, both near and far filled me with joy. Palestine, though a foundation there was never realized had a special place in my heart. I confided to Sr. M. of St. Elizabeth Renon, how the thought of a convent in the native land of the Good Shepherd sufficed to console me in the most severe trials:
The Lord has chosen you to open up to our zeal the gates of the North and the South. . . . I am so steeped in God and consumed with love for the works of Palestine that all the chains of calumny and injustice are broken by this divine fire! (-.03.04)
A Good Shepherd house in Palestine was not to be, in my lifetime but my zeal for the Orient never wanted:
. . . the whole of the Orient is open to us. 1
. . . you, my intimate daughter establish the Congregation in the entire Orient. . . . 2
It must be acknowledged these works of the Orient are heavenly. 3
. . . I do not doubt your attachment and devotedness. . . you would go even as far as Japan. . . . for the glory of God. 4
Msgr. de Forbin-Janson . . . wished to speak to us of an important mission, that of founding a house of the Good Shepherd in China. He wanted a promise of no less than five religious for the work, and all our sisters at Paris vied with one another in offering themselves. 5
I To Sr. M. of the Divine Heart Lionnet, -.03-03 2 To Sr. M. Euphrasia of M. de Laporte, undated 3 To Sr. M. Immaculate C. Mortier. 1852.01.29 4 To Sr. M. of St. Sophie Lavoye, 1837.05.15 5 Conferences and Instructions of St. M. Euphrasia, p. 198
121 I share the sorrow you feel when you cannot answer all the calls made on your zeal; your experience is a continuation of mine:
I acknowledge. . . that it costs to refuse these great missions. I
The requests for foundations arrive at the rate of two per week and from the biggest cities in Europe. . . .
My God what a martyrdom to refuse such requests; the opportunity may not come our way again and so many souls are lost. 2
The Archbishops of Avignon and Nice have just offered us some wonderful apostolates.
What are we to do?
We are only twenty choir sisters, and two are at death's door. Must we refuse? That breaks my heart; together with my sisters I go through a veritable martyrdom, seeing THE ABUNDANT HARVEST. Pray. 3
As you can see, the situation in 1839 was not very encouraging but I did not lose hope. Neither should you:
Take to heart these considerations for the GLORY OF GOD; once more, dear sisters, increase, multiply, people the earth with saints. 4
To those of you who are anxious for the new folds and under- takings of today, I say as I did to Sister M. of St. Philomena de Stransky, foundress and first Provincial of Algeria:
What a mission you have undertaken! Do not worry. Your infant foundation, still in swaddling clothes will grow; you will see it leave the cradle and run. But before that you will have much to suffer.
God tries you at first; afterwards you will found Africa without danger.
On this distant shore –
1 To Sr. M. of St. Stanislaus Bedouet, 1838.03.31 2 Idem. 1840.05.25 3 Idem. 1839.02.20 4 Idem. 1837.05.04
122 Approximately ten years later I completed my "tour" of America with a foundation in the South, in Chile. I told Sister Stanislaus about it: On Wednesday last, seven of our sisters set sail to found a house in Santiago, Chile. (1856.11.09)
Three years later Chile seemed no further away than France:
"It is sure", I wrote to Sr. Blessed Sacrament Moreau, "that Chile, France and Austria, can by helping each other, extend everywhere the reign of God.
We accept with joy all the holy works of Chile. Valparaiso is entirely from God." (1859.?)
While all this was happening in America, far away in Oceania, the first Good Shepherd foundation was already on the horizon, though the realization came only much later:
. . . here we have a bishop from six thousand leagues away in Oceania, beseeching us to prepare a group of sisters for the coming year. 1
It is true we exist for the sake of the branches * but without us, the roots, there would be neither tree nor branches. Let us then support and encourage one another in zeal and holy daring. Let us rejoice together for:
How happy we are to be forever united in working for the salvation of souls. . . . 2
Be of good courage, baptise, instruct, found ALL OVER THE EARTH. 3
O try to ensure that the holy work triumphs. Protect the sacred deposit I have placed in your hands, establish THE REIGN OF GOD IN ALL HEARTS. 4
. . . think of the thousands of souls that await you. 5
I Sr. M. of St. John of the Cross David, 1842.11.12 2 Sr. M. of St. Sophie Lavoye, 1835.04.28 3 Sr. Euphrasie of Mary Delaporte, undated 4 Sr. M. of St. Philippe Mercier, 1837.09.23 5 Sr. M. of the Divine Heart Lionnet, 1849.03.21 * Refer quotation number 4, p.115
123 I have to confess, having always had a certain "holy" envy for the missionaries of Asia. In 1852 I confided to Sr. M. of St. Dosithee Joseph, one of the first missionaries to labour there:
I can say I envy you, your age and your mission. I have loved Asia so much, but I was not worthy to be there! (January 22)
The precarious condition of Smyrna; founded in 1849, did not prevent my writing to Sr. Francis Xavier Richard, on April 30, 1850:
Do you think, that when Smyrna is established we could open a house in Constantinople
Constantinople was one of the "shooting stars", making just one brief appearance in my letters, but this one appearance shows the extent of my zeal and missionary daring. Courage and daring I had in abundance, but when Smyrna was closed in 1858 I felt a poignant sadness:
They are responsible "for the failure of our dear house of Smyrna. Fortunately the Island of Malta received our poor persecuted (sisters); but it is no longer Asia. FIAT'"
In the "good shepherd" firmament there were stars from the American continent too, stretching from Canada in the far north to Chile in the far south.
My God, I wrote to Sister M. of St. Dosithee on October 12, 1842, how my soul rejoices in this divine mission of America!
Just a month later I expressed similar sentiments to Sister M. of St. John of the Cross David:
Yesterday for the first time we wrote to our sisters of the Good Shepherd of America; I could not hold back my tears. . . . The crossing will take them at least 40 days. (1842.11.12)
Two years later it was the turn of Canada; referring to the ceremonies of Holy Thursday, 1844, I wrote:
I had the consolation. . . of kissing the feet of our angels of Montreal, who set out in a week's time.
1 To Sr. M. of St. John of the Cross David, 1858.06.04
124 BE THE LIGHT OF THE NATIONS THE JOY OF ISRAEL.
(1843.09.21)
Over the years, there was a constant flow of communication, between me, who never left France, except for a few journeys to neighbouring European countries and the missionaries whom I sent out to brave the dangers of the roads, the oceans and the unknown. I found this sharing of experiences a wonderful way of fostering mutual support and encouraging zeal and missionary ardour. To Sr. M. of Saint Dosithee whose sharing inspired me more than once I wrote:
The details about your mission have filled us with enthusiasm.*1
Ah, my good Dosithee, what you feel about England goes straight to my heart. . . what you say consoles me!
O I beg you, pray for this mission love it, speak to me often about it. 2
Twelve baptisms; O my Euphrasie, I nearly died of joy. Understand well the good you do to my heart and to my conscience. 3
Yes, they consoled me, did "good to my heart and to my conscience" these pioneer missionaries. Today, though separated from them in time and space you carry out a similar mission. As you enter this final decade of the twentieth century I say to you,
. . . the roots of the tree, be all virtue, all strength.
1 To Sr. M. Dosithee Joseph, 1839.07.21. The expression "electrisees", used by St. Mary Euphrasia has been translated enthusiasm. . 2 Sr. M. of St. Dosithee Joseph, 1841.07.06 3 Sr. Euphrasie of Mary Delaporte, March 24,
125 Though old stars burn out and die, look to new horizons and even beyond.
I leave you with a letter from our saintly father, John Eudes. In 1661, Father Peter de Sesseval, volunteered to labour in the mission fields of China. Despite the shortage of priests in the Congregation of Jesus and Mary, John Eudes granted the permission and wrote him the following beautiful letter: 1
Yes, my dearest brother, with all our hearts we approve of your holy undertaking for the glory of God and the salvation of souls.
Go then in the name of the Blessed Trinity to make it known and adored in places where it is neither known nor adored.
Go in the name of Jesus Christ, the only Son of God, to bring to souls the fruits of his precious blood which he shed for them.
Go under the protection and in the safe keeping of the Blessed Virgin Mary . . . .
Go in the name and on behalf of our little Congregation, to accomplish in China and the other places where Providence directs you, what we should like to do throughout the whole world, even to the shedding of our last drop of blood; destroy Satan's tyranny there and establish the kingdom of God.
But remember that because this work is entirely an apostolic mission, you must have a very pure intention, seeking therein only the glory of God, a profound humility, . . . complete submission to his adorable will, an ardent zeal for the salvation of souls. . . .
May God in his goodness deign to grant you them in perfection together with all the other graces necessary. . .
to accomplish perfectly his holy will, and conduct yourself everywhere as both a true missionary of the Congregation and a true child of the
most aimable Hearts of Jesus and Mary.
May Jesus and Mary grant you their holy blessing for that purpose.
May it remain always with you and precede and accompany you everywhere and in all things.
1 Saint John Eudes: Letters and Shorter Works, New York, P.l. Kenedy & Sons, 1948, p.182.
126 SAINT MARY EUPHRASIA – MISSIONARY
Points for Reflection:
1. . "How happy, I would be, my saint Dosithee, if I were young, to go and help you."
- To what sentiments do these words of Saint Mary Euphrasia give rise in your heart?
- Can you think of any sister or foundation to which you would like to write similar words today?
2. ". . . on this distant shore, be the light of the nations, the joy of Israel. "
In the year 1990, where do you consider, "this distant shore" would be for you personally your community your Province?
3. "Be of good courage, baptise, instruct, found all over the earth."
How do you think we could best answer this appeal from our Mother Foundress?
127
LOVE NEVER SAYS “IT IS ENOUGH”-
Saint Mary Euphrasia and the Missionary Dimension of our Congregation
Sister Mary James Wilson, R.G.S., Philippine Province (Original in English)
128 LOVE NEVER SAYS “IT IS ENOUGH”-
Saint Mary Euphrasia and the Missionary Dimension of our Congregation
To describe the missionary dimension of any congregation is a work that could very well run into many volumes of carefully researched documentation. But it could also be simply written if we look into the heart of a foundress and try to catch the spirit with which she sent her daughters out on mission. The missionary dimension of the Good Shepherd Congregation had always existed in the heart of St. Mary Euphrasia and it was this spirit which she enkindled in the house of Angers.! It is the spirit of a love that never says it is enough.
"Love never says 'IT IS ENOUGH"
St. Mary Euphrasia wrote thus to Sr. M. John of the Cross in 1848, the year of another revolution that destroyed several of her foundations and brought scores of her daughters streaming back to Angers as refugees. But in the midst of all this she could say with ever-burning zeal: "Love never says 'It is enough.'"
This was an attitude that was communicated to her daughters long before it was uttered, an attitude that was internalized by most of the sisters she sent out on mission. Heart to heart, this was Euphrasia's way; and her genius was to be able to stir up, in the hearts of her sisters, the same ardent love for souls that burned in her own. Mission was for love, mission was for souls - because "the designs of God are great," and "the harvest is immense. . ."
It is against this missionary spirit of love that I would like to trace the mission-itinerary of Therese de Couespel whom Mother Foundress sent to found three houses in foreign lands from 1838 to 1842. Compressed in the short religious life of this sister were the crosses and graces of three of the early foreign missions undertaken by the Religious of Our Lady of Charity of the Good Shepherd.
1 Laugier, Sr. M. Odile, RGS. "The Missionary Dimension of Our Congregation", Plenary Meeting of Provincials, Angers 1989.
129 From the short biography of Sr. Therese de Jesus, it will be noted that she was the foundress of Rome (1838) and Nice (1839) and had negotiated the mission in Genoa (1842). She just missed being foundress of Louisville also in 1842 because of a greater need for her presence in Paris. In France she also arranged for the foundations in Toulon and St. Omer. From these facts we recall once again how greatly Mary Euphrasia trusted her sisters and how often she used subsidiarity in her government, long before the term became popular in post-Vatican II language.
In this brief essay, I will simply underline two aspects of Euphrasia's attitude to mission which emerge clearly in her letters to Therese de Couespel and which I feel are still relevant in our own times. The first is: Mission must be "in union with the sacred work of our Redeemer." This basic affirmation is corroborated by her own words which we have already noted earlier:
that mission is: labor for the salvation of souls it is for God's glory it is in the designs of God and no earthly power can destroy it if it is His Will it is always inseparable from the Cross.
The second aspect is Mary's role in the missionary dimension of our Congregation. To Euphrasia, Mary was the true Superior General of the Institute and she would always act from this conviction. She would accept each request for a mission (domestic or foreign) "in the name of the Holy Virgin and of the Institute."
Let us go over some of the letters now and see how this spirit of mission was communicated to Therese and how she responded with the same implicit persuasion that "Love never says it is enough."
Mission in union with the sacred work of the Savior
Mother Foundress sent Therese from Nice to arrange for the foundation at Genoa early in 1842. In a letter dated Feb. 26, she said:
Accomplish this work of Genoa in union with the sacred work of our Redeemer. May the adorable blood of our Divine Master be shed on you abundantly. Courage, my daughter, do not leave your mission until our Sisters arrive.
130 This has always been her attitude to mission - that it is a work in union with the saving work of God and thus she glorifies Him each time a new fold is opened at home or abroad.
While negotiating for Toulon in 1841, she was quite explicit:
We are asked for in Toulon . . . in this city so important for the work . . . I believe this work to be in the designs of God and for His glory. I desire nothing but His divine will. (April 17, 1841)
If Toulon succeeds, it will be great in God, for we want nothing there but His glory and peace. . . and souls .(July 3, 1841)
Earlier, when Nice was opened, she had written to Therese:
How can we ever reward you? You have overcome; you have just safeguarded the glory of Israel. May Jesus, may Mary, give you the victor's crown. In Their love the Sacred Hearts have chosen you. We owe this success to your fidelity. Ways of God, adorable designs of His, how deep they are! (March 9, 1839)
The sense of God's loving designs on her foundations and on her missionaries was so strong that Mother Foundress could confidently say:
The closer I come to God, the more I love Nice. . . . Oh, try to respond to the holiness of your vocation. It is no ordinary calling. Cultivate this soil; how greatly I love it. It is the promised land flowing with milk and honey. . . (Easter Sunday, 1839)
You are to continue as Superior of Nice, our beautiful, holy Nice, but. . . I will permit you to visit Genoa, Turin, etc. when we are asked for. In a word, I came ahead of you by the Holy Spirit's inspiration and you consented to what the same Spirit prompts you to ask of me today. (May 15, 1839)
This docility to the promptings of the Spirit was always coupled with acceptance of whatever crosses came with the great work, with the "immense harvest" ~he longed to reap for the Good Shepherd:
To tell you the truth, I think that the flood of graces is greater even than that of the crosses. But Nice, sacred opening to Piedmont and to foreign parts, make sure you found it properly. Our two souls are so much united in Jesus that they often understand each other, without having to speak. . . Now let us do what is right and pay no attention to what people say. . . It is the Cross that will serve as anchor to our vessel. (Aug. 14, 1839)
131 Courage, daughters of the Good Shepherd, by the cross you will overcome! My God, what a work! How sublime it is! Graces abound, in the heart of afflictions. . . (act. 6, 1839)
O life of God, life of the cross, life of faith: it is in you that the works are brought forth. . .(March 1, 1840)
This same docility to the action of the Holy Spirit also made her capable of waiting for the right moment when the "designs of God" would be accomplished. She who could act without delay also knew when it was needful to be still, pray and wait.
Your letter consoles me because I feel that God's moment has not yet come for Genoa and Turin. (March 8, 1840)
How we need 25 (novices) to respond to God's designs over Piedmont and all of Italy! It seems certain that we will be called to Naples.
The works are truly immense; our suffering is not to have more than a hundred choir novices. Alas, how great is the harvest! Pray then… (May 6, 1840)
I would so much like to see you in Genoa; you will fight and you will overcome, and the Heart of Mary will be the witness of your holy efforts. While waiting, you pine for your Spouse with zeal and love… (Feb. 27,1841)
. . . God is in Toulon, isn't He, my daughter? If His goodness wants us, He will find us lodgings; if not, well then, we will withdraw in peace and await the moment of His mercy for this poor city. (July 3, 1841)
Mary and the Mission
After God's will and His merciful designs, Mother Foundress felt that Mary had the greatest role in the missionary expansion of our Institute. We saw earlier that she considered Mary her spiritual director and the veritable Superior General of the Order. In the letters to Therese it is clear that for Euphrasia, mission was Mary's work and that her missionary daughters need only cooperate with the Blessed Virgin to ensure its success.
The founding of Nice elicits the following references to Mary:
As you say, my dear daughter, Mary, our heavenly Mother has given it (Nice) to us, and what a sacred trust - 130 children all at once! (March 25, 1839)
132 Mary has raised up this work from the dust to place it in her courts. She has called you by the voices of abandoned children. She has chosen you. (Easter Sunday, 1839)
Go slowly. With Mary's help, you will go from victory to victory. Then you will found Nice, Genoa and Turin. (May 15, 1839)
The Blessed Virgin has created this work, she is covering it with her mantle. (Aug. 14, 1839)
Do the work of the Most Holy Virgin. It will produce fruits of life. (Jan. 17, 1840)
And when Therese was working for the establishment of the Good Shepherd in Genoa, Mother Foundress wrote:
This miraculous work - it is born of the Sacred Heart of the dear Shepherd and that of His Mother. (March 8, 1840)
She saw not only the individual foundations but the whole Institute in Mary's care; one letter to Therese was a litany of marvels:
The Queen of Heaven and the most holy Joseph carry the Institute in their hearts. Oh, God, . . . I have never seen so much progress, such strength. . . London and Paris are going forward. . . the houses of the North do marvels. Strasbourg, Metz, Lille, and Nancy are almost as big as their motherhouse. Bless Jesus, Mary and Joseph with us! You will always find me at their feet. (Apri14,1841)
Therese, like the other missionaries, responded with a similar trust and confidence in Mary as well as a zeal that knew no boundaries. Her love never said 'it is enough.' Heart to heart, she had learned Euphrasia's way.
St. Mary Euphrasia (and St. John Eudes, too) had so great a sense of mission that it is both a challenge and a privilege for us to have such a heritage. For. . . "the sense of belonging to a community of consecrated religious cannot be a closed circle. On the contrary, it is a force which at the same time gathers, sends out and is outward- looking. "1
We who have received this heritage, can we say we have learned St. Euphrasia's way? Can we, too, avow: "Our love will never say it is enough"?
1 Iglesias, Ignacio S.J. "Sense of Belonging and Mission", Plenary Meeting of Provincials, Angers, 1989.
133 THE MISSIONARY DIMENSION OF OUR CONGREGATION
Points for Reflection:
1. Do I accomplish my work (whether in domestic or foreign mission) as Mother Foundress said, "in union with the Sacred work of our Redeemer?"
How do I feel about this expression "in union with the sacred work of our Redeemer? "
2. Do I believe that "the flood of graces is greater even than that of crosses" in my particular mission?
Do I ever hear St. Mary Euphrasia telling me, "Courage, daughter of the Good Shepherd, by the cross you will overcome"? (Share some concrete experiences).
3. How do I deal with the delays and frustrations in "my mission"?
4. How do I discern whether to take quick action or to be still and wait?
5. Have I ever felt "called to the foreign mission"? (Share the experience if any)
134 CONTENTS Page
OUR SPIRITUALITY: THE HEART OF JESUS - Sister Nora Keaney, R.G.S. 5
OUR SPIRITUALITY: THE HEART OF MARY - Sister Nora Keaney, R.G.S. 19
MARY IN THE LETTERS OF SAINT MARY EUPHRASIA: glimpses - Sister Nora Keaney, R.G.S. 30
THE SPIRITUALITY OF ST. MARY EUPHRASIA: ICON OF GOD'S MERCIFUL LOVE - Sister Mary James Wilson, R.G.S. 40
THE GOOD SHEPHERD: Calls, Knows, Gives his life - Sister Maria Leticia Cortes Miranda 51
SAINT MARY EUPHRASIA: A WOMAN WHO DARED TO TRUST - Sister Denise Deschamps, R.G.S. 77
SAINT MARY EUPHRASIA: LEADER - Sister Bernadette Egozcue. R.G.S. 94
SAINT MARY EUPHRASIA - MISSIONARY - Sister Nora Keaney, R.G.S. 114
LOVE NEVER SAYS "IT IS ENOUGH" Saint Mary Euphrasia and the Missionary Dimension of our Congregation - Sister Mary James Wilson, R.G.S. 128
Pnnted by Hong Kong Advanced Printing Company 1990
135