Eugene de Mazenod speaks to us

Action on behalf of justice, peace and the integrity of creation is an integral part of evangelization. (Rule 9a)

The commitment of the Oblate Family to live this is incarnated in the General Service of Justice, Peace and Integrity of Creation (OMI-JPIC) It is a ministry that is our way of life and our way of mission and forms an integral part of our process of Evangelization.

Officially, the OMI-JPIC became an Oblate pastoral and animation General Service in 2001 and there is a full-time Director in Rome: Fr. Jean-Hérick Jasmin, OMI, who was appointed in October 2020. Fr. Jasmin is originally from Haiti and served for 17 years as a missionary among the poor in and around Bogota, Colombia.

The General Service coordinates and supports the efforts of Oblates around the world as a resource for Oblates, and the people whom they minister, to help fulfill their commitment to strive for human dignity, just corporate policies, and to foster commitment to care for creation.

See: https://www.omiworld.org/our-mission/justice-peace-and-integrity-of-creation/ and https://omiusajpic.org

We are members of the prophetic Church. While recognizing our own need for conversion, we bear witness to God’s holiness and justice. We announce the liberating presence of Jesus Christ and the new world born in his resurrection. We will hear and make heard the clamour of the voiceless, which is a cry to God who brings down the mighty from their thrones and exalts the lowly (cf. Lk 1: 52). This prophetic mission is carried out in communion with the Church, in conformity with the directives of the hierarchy and in dependence on our Superiors.  (Constitution 9)

The religious historian, Timothy B. Tyson’s words help us to live Constitution 9:

“Every minister worthy of the name has to walk the line between prophetic vision and spiritual sustenance, between telling people the comforting things they want to hear and challenging them with the difficult things they need to hear. In Oxford, my father began to feel as though all the members wanted him to do was to marry them and bury them and stay away from their souls.”  

Eugene looked at the Cross and saw himself as he really was: confused and lost and lacking direction. Conversion meant that he had finally found his focus. It was seeing himself through the eyes of the Crucified Savior that gave him a focus. They led him to begin to look at the world through those same eyes and understand the purpose of his life as being a “co-operator of Christ the Savior.”

Through the eyes of the crucified Christ he became aware of a crowd of poor lost people milling at the foot of the Cross, focused on themselves and their misery . Just like Eugene, once we enter into this personal process as missionary disciples, then we find ourselves becoming even more aware of those around us who are most in need of the same change of vision.

Here is the Oblate message and mission: journey with the poor and abandoned, in their humanity, to discover the liberating presence of Jesus Christ and the new world born in his resurrection in their human struggles and joys, and then to accompany them in their growth as Christians and saints in the process.

We announce the liberating presence of Jesus Christ and the new world born in his resurrection. We will hear and make heard the clamour of the voiceless, which is a cry to God who brings down the mighty from their thrones and exalts the lowly (cf. Lk 1: 52).

(Constitution 9)

In our many parishes around the world, we need to ask ourselves the question: “What is the difference between an Oblate parish and the diocesan parishes around us?” Do people see and experience a difference?

This call is addressed in a special way to our parish ministry, in which we have a strong presence. Oblate parishes, which should have a particular missionary character, are appropriate places, for example, to offer an adequate response to the widespread indifference to the tragedy of migration and the degradation of creation. The joint work of Oblates and laity in such Christian communities can be the basis for recovering the “sense of responsibility for our fellow human be- ings on which every civil society is founded” (LS 25).   (Acts of 2022 General Chapter n. 13)

On the subject of being at the service of the Catholics of Bytown, we know it is quite repugnant to our Fathers to serve in a manner too similar to the parish ministry. They have been known to say on other occasions that they were made to be missionaries, not parish priests. ne should be able to organize their service as a kind of mission…

Letter to Bp Bruno Guigues, 26 September 1848, EO I n 103

We announce the liberating presence of Jesus Christ and the new world born in his resurrection. We will hear and make heard the clamour of the voiceless, which is a cry to God who brings down the mighty from their thrones and exalts the lowly (cf. Lk 1: 52).  (Constitution 9)

Listening to the cry of the poor demands a spirituality of listening, dialogue and proclamation.

We must not forget that the cry of the earth is the cry of the poor, to whom we are to give preference (cf. C 5). During this Chap-ter, we have heard voices proposing to take up again the centrality of the poor—especially the indigenous, migrant, young, and urban—in our missionary discernment.    

In each Oblate Unit, depending on their circumstances, we should constantly discern the presence of each of the faces of the poor, to carry out our missionary work based on the spirituality of listening, dialogue and proclamation. (Acts of 2022 General Chapter n. 11.2)

Can you imagine that if every member of the Oblate Charismatic Family would take this to heart and put it into action, what a loud and powerful announcement this would be of the liberating presence of Jesus Christ and the new world born in his resurrection!

We are members of the prophetic Church. While recognizing our own need for conversion, we bear witness to God’s holiness and justice. We announce the liberating presence of Jesus Christ and the new world born in his resurrection. (Constitution 9)

Taking up the invitation of the theme of the 37^th General Chapter, we recognize our missionary vocation of being called to offer hope to a broken world that experiences war, poverty, and the degradation of creation. Hope in Jesus Christ calls us to “offer explicit witness to the saving love of the Lord, who despite our imperfections offers us his closeness, his word and his strength, and gives meaning to our lives” (EG 121).

(Acts of 2022 General Chapter n. 10)

The brokenness of the world touches every aspect of our lives and we feel so helpless in doing anything about it. St Eugene inspires us to have confidence in God as his cooperators:

We need to have some courage and confidence in God who shows us the road and will not abandon us when we act in his name and for his glory. Everywhere we have established ourselves we have made a feeble start.

Letter of Eugene to Fr  Guigues in Canada, 5 December 1844, EO I n 50

Here he was writing to the first missionaries in Canada who were few and feeble – yet their persevering confidence in God was to bear astounding missionary fruit. His words continue to speak to us today. Healing a broken world begins with our own personal and community world.

We are members of the prophetic Church. While recognizing our own need for conversion, we bear witness to God’s holiness and justice. We announce the liberating presence of Jesus Christ and the new world born in his resurrection.

(Constitution 9)

As members of the Oblate Charismatic Family, we share in the prophetic function of the Church: to search for, point out and promote the presence of God in the midst of evil, and to journey with people on that journey of transformation.

BUT there is one condition! We need to be constantly on a journey of personal conversion that gives witness to the presence of God that we seek to embrace daily. Unless we do this, and are energized by the Savior, we risk becoming like so many politicians and of using their same methods. It is this danger that Eugene warned against in his vision statement that we now know as the Preface. Initially aimed at Oblate priests, its scope and vocabulary can be adjusted to accommodate the whole Charismatic Family today.

They are convinced that if priests could be formed, afire with zeal for men’s salvation, priests not given to their own interests, solidly grounded in virtue – in a word, apostolic men deeply conscious of the need to reform themselves, who would labour with all the resources at their command to convert others – then there would be ample reason to believe that in a short while people who had gone astray might be brought back to their long-unrecognized responsibilities. “Take great care about what you do and what you teach,” was Paul’s charge to Timothy, “Always do this, and thus you will save both yourself and those who listen to you” (1 Tim 4: 16).

Eugene de Mazenod, Preface

Unless we constantly seek conversion, we will not be able to withstand the criticism that any prophetic ministry invites.

We are members of the prophetic Church. While recognizing our own need for conversion, we bear witness to God’s holiness and justice.

( Constitution 9)

This statement reminds me of the words of Fr. Rossetti on the ministerial priesthood. These words apply equally to all members of the Oblate Charismatic Family:

“If you have been a priest for many years and you look back at decades of service and, after reviewing your ministry, cannot find one time when your preaching, ministry, or personal witness met with disapproval, you have to ask yourself if you really preached the Gospel. If our words and homilies have never been rejected by some people and if we have never been criticized for our public stance, then we have never fully preached the message of Jesus.” (The Joy of Priesthood, p.20)

The two centuries of our Oblate history are filled with the names of a multitude of Oblate missionaries whose ministry has been prophetic. In practically every country where we serve, prophetic voices have been raised against injustice, persecution, discrimination, and any other form of betrayal of the Gospel values of God’s holiness and justice. The disapproval shown against some even led to their being put to death (Jozef Cebula, Mauricio Lefebvre, Michael Rodrigo, Cándido Castán (layman, Pozuelo), Ludwig Wrodarczyk, Paul Thoj Xyooj lLay catechist Laos), Ben de Jesus – just to name a few).

While recognizing our own need for conversion, we bear witness to God’s holiness and justice.  (Constitution 9)

The Oblates, representing the entire Oblate Charismatic Family, gathered at the 2022 General Chapter spelt this out for us:

Our pilgrim journey and Oblate identity as missionaries to the many faces of the poor call us to live as consecrated men through our vows of chastity, poverty, obedience, and perseverance, “making visible the marvels wrought by God in the frail humanity of those who are called” (Vita Consecrata 20). Animation around the vows is always essential in first and ongoing formation.

Reflecting on the vows helps us to understand the freedom we gain from them—freedom to love, to go where we are called, and to live simply. Our faith and trust in God as religious men are directly reflected in how we live our vows. Authentic and fraternal growth can spring forth by living the vows daily, recognizing our human frailties, and persevering in our efforts at conversion. We look to Mary as our model and rely on her help for the strength to overcome obstacles we encounter along the way (cf. C 13). (Acts of 2022 General Chapter n. 7.3)

All members of the Oblate Charismatic Family are consecrated through baptism. The call to recognize our own need for conversion and to bear witness to God’s holiness and justice is an integral part of our being first and foremost Christians, and then in our particular lifestyles and ways of commitment.

We all need animation, ongoing formation and reflection. Our OMIWORLD website (www.omiworld.org) contains a remarkable amount of resource material (and useful links) to help us.

We are members of the prophetic Church. While recognizing our own need for conversion, we bear witness to God’s holiness and justice. We announce the liberating presence of Jesus Christ and the new world born in his resurrection.

(Constitution 9)

Father Jetté invites us to reflect:

Announcing the liberating presence of Christ means to recall the ever present and actual role of Christ in man’s liberation and the establishment of a better world, one that is more just, more welcoming to the poor, the sick, the unfortunate.

… there is also a world more according to the Gospel, one that is already possible here on earth, thanks to Christ’s action which continues in people’s hearts and through the ministry of the Church and which strives to establish more justice, trust and love among men and between the peoples of the earth.

The Kingdom comes and grows when the Word of God is proclaimed to people; it is like a seed that is cast into the ground and is meant to grow (Matthew 13:3-23). Article 9 summons us to play our part in the coming of this new world that is more according to the Gospel. 

(F. Jetté OMI, The Apostolic Man, Pages 101-102)

“To expect heaven on earth is an illusion, but to tolerate the existence of hell on earth is not Christian. We are called to work with the poor and to help them make their world less like hell and a little more like heaven.” James Cooke OMI

We are members of the prophetic Church. While recognizing our own need for conversion, we bear witness to God’s holiness and justice. We announce the liberating presence of Jesus Christ and the new world born in his resurrection.

(Constitution 9)

The heart of our spirituality, the focus of our charism and the source of our mission is expressed in our Rule as: “Through the eyes of our crucified Saviour we see the world which he redeemed with his blood, desiring that those in whom he continues to suffer will know also the power of his resurrection”(C 4).

Constitution 9 reflects our founding vision and impels us to do exactly this as Fr. Fernand Jetté, our Superior General from 1974 to 1986, wrote:

… everyone recognizes that it is necessary for a missionary Congregation dedicated to evangelizing the poor to open itself to this new dimension and to commit itself, clearly and according to its proper vocation, to the struggle for justice and the defense of human rights. That is the sense of the present article, an important article that is not without its elán (ed. animating force).

In fact, the prophetism that it asks for, even though it may bear in a special way on social justice, is much more vast than the sole defense of human rights.

It expresses a reality that lies at the very heart of the religious life, the latter’s basic prophetism, namely, contesting the world, that is to say, the world filled with ambiguity and marked by sin in which we live, a world to be contested with God’s justice and holiness.

If lived the way it ought to be, that is to say, radically, the religious life is, by its very existence and the practice of the vows, both an absolute contestation, often silent, of everything that is worldly in the world and in the Church, as well as the proclamation of a new world born of Christ’s resurrection.

(The Apostolic Man, p. 99)