Eugene de Mazenod speaks to us

We have had to bring immediate relief to the most urgent cases. In some parishes, like La Major and St. Laurent, the clergy were at the end of their tether. I have given two Missionaries to St. Laurent. Calvaire is doing more in the line of service than a parish; the people like to come to the Missionaries in their need.

Letter to Casimir Aubert, 10 March 1835, EO VIII n 508

The Missionaries referred to are the Oblates who were sent immediately to the aid of those in need in the diocesan parishes because the local clergy was not coping.

Father Mille immediately offered to undertake the three-day journey from Notre Dame du Laus to be of assistance. Father Tempier responded in the name of Eugene:

The Bishop was totally confident of your spirit of devotedness and so he was not surprised at your request to come and care for the cholera victims. This time, however, you will gain the merit only of your good intentions: we can handle everything nicely. Do your work in the locality where you are and where the disease could very well pay you a visit: it adapts itself to every climate.

Letter of Henri Tempier to Jean Baptiste Mille, 16 March 1832, EO2 n 69

At the height of the epidemic, Eugene described the situation in Marseilles:

My dear Son, the demands made on us increase by the day. It was two hours past midnight before I got to bed yesterday. We are in a state of maximum alert on account of the re-appearance of the horrid disease that is afflicting our city.

We have had to bring immediate relief to the most urgent cases. In some parishes, like La Major and St. Laurent, the clergy were at the end of their tether. I have given two Missionaries to St. Laurent. Calvaire is doing more in the line of service than a parish; the people like to come to the Missionaries in their need.

I am myself on call in every district for the administration of the sacrament of confirmation to the large number of those who have neglected to receive it; I am fresh now from the hospital, and on my return there are a host of matters to be attended to from all over. I have just received a summons at this very moment to a poor woman who will not be for this world tomorrow.

I take up my pen again to express my regrets at my inability to respond to your requests which I would love to satisfy, but you understand that my place is here, and that I must give an example of a holy courage.

Letter to Casimir Aubert, 10 March 1835, EO VIII n 508

Where the most abandoned were suffering was the place where Eugene had to be as a cooperator of the Savior.

By February 1835, the cholera outbreak had become an epidemic. At the height of the epidemic Rey gives the average number of deaths of people in their houses as at least 83 each day, without counting those who had been brought to institutions to die. Panic hit the population of Marseilles with between 25 and 30,000 people fleeing the city to escape the ravages.

René Motte describes Eugene’s situation:

“At the time, Bishop de Mazenod had lost his civil rights because he accepted to be consecrated bishop without the authorization of the French government. He did not react negatively, asserting that Marseilles had no more claim on him, that he could have left the city like those who had enough money to find a safe place in the rural area. Quite to the contrary, he was aware that the Lord had called him to remain with the poor, “my place is here.” Moreover, his ministry as a bishop prompted him to administer confirmation to the sick who had not received this sacrament. His faith in the role of the Holy Spirit in every Christian life prompted him to make himself available to everyone to make sure that they received the gift of the Holy Spirit. He is faithful to this calling in spite of the danger of becoming infected.”

“Cholera Epidemics” in https://www.omiworld.org/lemma/cholera-epidemics/

In 1832 there had been an initial outbreak of cholera in Marseilles while Eugene was in Rome to be made Bishop of Icosia. Fearing that it would lead to epidemic proportions, Eugene approached the Pope to grant a series of indulgences to people of the diocese who responded to the needs of those dying of cholera. Eugene’s list received papal approval in November 1832.

1/ A plenary indulgence for those who had contracted the illness and went to confession;

2/ 100 days for each person who visited the sick to bring them spiritual or material help;

3/ A plenary indulgence once a week to those who cared for the cholera victims in their (usually fatal) illness;

4/ 100 days for each priest approved as a confessor each time he heard the confession of a cholera victim;

5/ a plenary indulgence once a week to priests who assisted those dying of cholera.

Papal Audience of 2 November 1832 in Rey I p. 617.

Perhaps the question of indulgences does not speak as loudly today as it did then, but the point of this text is to show how serving the cholera victims was portrayed as a Gospel corporal work of mercy. This was highlighted by the fact that the illness was highly contagious and that people obviously avoided those who had contracted it. Thus, those who remained to give the necessary assistance were being shown that whatsoever they did to one of these victims, at great danger to themselves, they did it to God (cf. Matthew 25) and in God’s name.

The 1832 cholera outbreak did not take hold and last, but in January 1835, cholera broke out again and this list of indulgences was promulgated and published in every church and oratory of the diocese.

Marseilles, being a port, was always in danger of outbreaks of diseases carried by the many ships which called at the harbor. The inhabitants of this city had lived through many cholera epidemics, with 1835 being one of these. 1835 was to be a difficult year for St Eugene. He continued to be embroiled in the ongoing conflict with the French government over having accepted to be made Bishop of Icosia without their permission in 1832. we have seen in many entries above how this conflict played out. It was also a time when some priests of the diocese had to be disciplined and who went public in their unfounded condemnations of Eugene. All in all, a difficult year.

In the midst of all these difficulties, his faith in God shone through:

Provided God be exalted, what does it matter if one remains humiliated, overlooked, abandoned by nearly everyone? I pray that in the eyes of men “I am willing to look even more foolish than this” [ed. 2 Samuel 6:22], even to be humiliated. Ever since I came into the world, God has led me by the hand; he has had me accomplish so many things for his glory, that I had reason to fear pride if men had perceived them and shown gratitude towards me; it is better for me that they be unjust and ungrateful; in this way God will be my sole reward, as he is already my sole strength, my only hope.

Letter to Bishop Frezza, 27 April 1835, EO XV n 177

Not long after the arrival of the Oblates in Corsica, Eugene was able to write proudly:

Father Guibert has won his spurs at the first attempt. You wouldn’t believe the speed and ability he has shown in forwarding his task. The seminary is already set up, and on the sixth of the month the solemn opening will take place, in all likelihood by the Bishop himself who will just have returned at that time. Father Guibert left him at Bastia to choose a favourable site to treat with the authorities. Ajaccio is excited to see the completion in such a short time of an operation which seemed interminable.

Letter to Jean Baptiste Mille, 2 May 1835, EO VIII n 513

You wouldn’t believe with what ability Guibert has conducted his business, quite unaided, for His Lordship the Bishop stayed at Bastia while Guibert treated at Ajaccio with the civil authorities. I mention it in passing for your satisfaction.

Letter to Bruno Guigues, 3 May 1835, EO VIII n 514

Hippolyte Guibert showed his extraordinary talents in the venture of setting up the major seminary. It is not surprising that seven years later he was appointed Bishop of Viviers, and eventually Cardinal Archbishop of Paris. Understandably, he and Father Tempier were Eugene’s closest confidants whenever a major decision concerning the Oblates had to be made.

The colorful Adrien Telmon, the third in the foundation community of the mission in Corsica was born in 1807, and made his oblation as an Oblate in 1826, being ordained a priest in 1830. Yvon Beaudoin tells is the story:

“Following the mission preached at Barcelonnette by the Founder and his confreres from April 20 to May 20, 1822, Adrien followed the missionaries to Aix. Bishop de Mazenod wrote in his diary under the entry of May 1, 1837:

“I snatched him, so to speak, from the cradle during our parish mission at Barcelonnette. How old was he at the time? Fifteen or sixteen, I do not know. Anyway, he was not even knee-high. He looked like a little child. Nevertheless, I took him under my wing and always considered him as my own son. I saw to all his needs and saw to it that he received an education. Finally, I welcomed him into the society and so I led him right up to the priesthood in spite of the fact that he did cause me some concern during his years in vows and on one occasion he fled the house at Aix.”

Of a rebellious and impulsive disposition, at the very outset he began to be a source of worry for his superiors.

Following the 1830-1831 school year, Father Telmon became part of the community of Notre-Dame du Laus until 1834. It was an experience he did not enjoy. He found the climate in Marseilles too hot and Laus too cold.

At Laus where Father Hippolyte Guibert was the superior, Father Telmon was teaching Sacred Scripture to some of the scholastic brothers and preaching missions. But there was little demand for parish missions after the Revolution of 1830.

However, in 1834, Bishop Casanelli d’Istria, the Bishop of Ajaccio handed his major seminary over to the direction of the Oblates. The Founder suggested Father Guibert as superior of the institution and announced that he would be accompanied by “a dogma professor, a talented man with a good grasp of Sacred Scripture and the ceremonies of the liturgy,” that is, Father Telmon. They arrived in Corsica at the beginning of 1835 and Father Telmon taught dogma from 1834 to 1837 and, at the same time, during Advent and Lent, accompanied Father Albini preaching parish missions. Both his preaching and his teaching were successful. His preaching was much appreciated by the public.”

We will be reading a lot more about this zealous missionary in the future: how he was part of the first group of Oblates going to Canada, and then founder of the Texas mission in the USA.

He died in France in 1878

In Father Telmon’s obituary, Father Soulerin stressed especially his talent as an orator and his zeal. He wrote: “He was an orator, a compelling speaker. His success in the pulpit was due to his diversified learning and his thorough knowledge of Sacred Scripture, making judicious application of Scripture texts as called for by the circumstances, along with the novel and ingenious conclusions he drew, his flow of words and elocution was outstanding, as well as the pleasing quality of his voice and his physical appearance. His speech was not flamboyant; there was none of that showiness which comes from style and gesture, but it was solid, enlightening, winning and simple with the poor, of a noble simplicity with the educated. His ability was such that he could in some way or other improvise on any subject whatever […] He would not have achieved such fine success without having been a man of zeal, sacrifice, self-denial, faith, piety, charity, of love of the Church and the Congregation. Truly, it was a touching scene [in Texas] to see him forgetful of himself in every respect, take on the most onerous task, thinking only of building a fitting abode for our Divine Savior, to achieve a splendid liturgy, to lavish upon souls the most earnest care, literally pursuing the lost sheep, taking his sometimes inadequate meals very late in the day, stooping to carry out the most humble household chores when the poor lay brother was overloaded with work. How often did we not see him at the end of the day vomit blood or collapse from fatigue and to fall asleep on the floor of his cell or in his chair until far into the night. Nevertheless, he was at meditation when morning came. He would offer Holy Mass, make his thanksgiving, after which, before turning his attention to his breakfast, he had already planned out all the details of the coming day…”

See: https://www.omiworld.org/lemma/telmon-pierre-antoine-adrien/

Angelo Capuano tells us about Carlo Domenico Albini, born in 1790 in Italy and ordained a diocesan priest in 1814.

In July 1823, he was appointed to teach moral theology in the major seminary of Nice. He did not limit his activity to teaching, however, but gladly did priestly ministry in the city’s cathedral. It was when he was helping the parish priest conduct a retreat for ex-prisoners and misfits in July 1824 that he met Fathers de Mazenod and Suzanne: the latter had been called in to preach this retreat.

Father Albini was struck by their apostolic zeal, by the missionary ideal which animated them, by their fraternal relationship. From this he began to entertain the idea of living in a religious community. At the end of the retreat, he decided to join the recently founded Society of the Missionaries of Provence.

In 1824 he began mission preaching – an activity that he excelled at for the rest of his life –  and then was appointed professor in the Oblate scholasticate in Aix. In 1825, he was to undertake to translate part of the Constitutions and Rules into Latin in preparation for their presentation to the Holy See for approval. It was Father Albini who pressurized the Founder and convinced him to go to Rome in view of obtaining an official recognition of the Congregation.

In October 1827, Father Albini was appointed to teach moral theology at the major seminary of Marseilles which had just been entrusted to the Oblates. At the end of July 1828, he was given the spiritual care of the “Work for the Italians” in Marseilles. This was an apostolate among the Italian immigrants and Father Albini carried it out with passionate dedication.

Appointed to the group of Oblates going to Corsica, Father Albini had to wait until October 1835 before he could join the missionary group. The Founder, in fact, had hesitated a great deal before letting him go, for he saw Father Albini as almost indispensable for the apostolic service he was rendering to the Work of the Italians.

He was a seminary professor and a successful missionary preacher who was known for bringing reconciliation between warring families and communities.

He became seriously ill in November 1838, to the point that his death was feared to be imminent. He rallied somewhat in February 1839 and was beginning eagerly to look ahead to more mission preaching. His health become more problematical, however, and he began to weaken. He died on May 20, 1839.

Father Albini’s demise was felt as a grave loss for the Congregation, especially so by the Founder who considered him an example of apostolic zeal and holiness of religious life that all Oblates should look up to as a model. The people, too, lamented his passing and began to look upon him as a saint. His cause for beatification is complete, and awaits the mandatory miracle through his intercession.

https://www.omiworld.org/lemma/albini-charles-dominique/

see also https://www.omiworld.org/our-charism/our-saints/oblate-causes/venerable-charles-dominique-albini-1790-1839/biography/

Eugene had written about the mission to Corsica: :

But fulfilling this task is going to cost us very heavy sacrifices.

Letter to Hippolyte Guibert, 18 October 1834, EO VIII n 493

The Oblates were small in number and heavily committed in France.

Because of the quality men that you need, it will cost me a lot to tear them away from the various ministries that they are carrying out with incredible blessings and success

True to his word, Eugene sacrificed the missionaries on mainland France to give the Corsican seminary three of his best Oblates: Fathers Albini, Guibert and Telmon.

You are aware of Father Albini’s reputation: he is a learned theologian and also a holy missionary; he is teaching theology with distinction since a great number of years and he spends his vacations in evangelizing the poor. Besides he is doing such good work here at Marseilles that by taking him away from here I am going to offend everyone; he’s the man you need. I cede him to you. A dogma professor will go with him, a man of talent who teaches Holy Scripture and liturgy. Then I will give you as superior the priest[2] who is most distinguished in our regions for his deep piety, his vast knowledge and his delicate and refined spirit. He is greatly appreciated in the diocese of Gap where he is the superior of the shrine confided to us; impossible to say who reveres him more, the bishop, the clergy or the lay people. I don’t know how I will come to terms with all those groups, but that’s of little importance; he is also the man you need, at least in the beginning …

Letter to Bishop Casanelli d’Istria, 19 September 1834, EO XIII n 83

Let’s pause in the narrative to study the figure of Father Guibert more closely.

He was born in Aix-en-Provence, December 13, 1802 and entered the major seminary in Aix in 1819. Four years later he joined the Missionaries of Provence and made his oblation in 1823 and 1824 and on August 14, 1825, he was ordained to the priesthood in Marseilles by Bishop Fortuné de Mazenod.

In 1826 he was appointed master of novices until 1828 when he was sent to Notre-Dame du Laus. For the next five years he was superior of the community, director of the Marian shrine and preacher of parish missions.

Yvon Beaudoin writes: “As superior of the major seminary of Ajaccio from 1835 to 1841, Father Guibert showed himself worthy of the confidence the Superior General had placed in him. In a few years, he succeeded in regaining possession of the former seminary and added three stories to it. The number of seminarians soon went from fifteen to more than one hundred with some competent professors, especially Father Albini for moral theology, Father Telmon for Sacred Scripture and Father Moreau for dogmatic theology. In order to obtain subsidies, Father Guibert often had to travel to Paris where he developed the acquaintance of and became friends with the government ministers and Louis-Philippe, the King. It was at this time that he displayed his talents as a diplomat in bringing about a reconciliation between Bishop de Mazenod and the King who wanted in no way to see a Bishop of Icosia in France, a bishop appointed in 1832 by Pope Gregory XVI without government authorization.

In Paris, the government, who, at the time, appointed the bishops, was not slow to look upon the superior of the seminary in Ajaccio as a candidate for a see. He was appointed to the see of Viviers. And on March 11, 1842, Bishop Eugene de Mazenod consecrated him bishop.”

As we will continue to reflect on the letters of St. Eugene, we will come across Fr. Guibert’s name very often. I thus only indicate a few events of his future life. He was Bishop of Viviers until 1857, and Archbishop of Tours until 1871, when he became archbishop of Paris unti his death in 1886. He was named a Cardinal in December 1873.

He was responsible for the building of the Basilica of the Sacred Heart in Montmartre in which he was buried in 1886

You can find many more details at https://www.omiworld.org/lemma/guibert-cardinal-joseph-hippolyte/