Eugene de Mazenod speaks to us

As priests and Brothers, we have complementary responsibilities in evangelizing.

Constitution 7

From the beginning, Oblates had one mission, and all participated in it according to their talents. Initially the Brothers supported the mission through common prayer and ensuring the functioning of the community structures so that the priests could dedicate themselves fully to the preaching and sacramental ministry. Later they were to participate in evangelization in more direct ways.

The problem arose that some of the priests treated them as domestic workers. Eugene went to great lengths to correct this situation, as he wrote in his Diary:

Letter from Father Vincens about his novitiate and what he must grant to the Coadjutor Brothers who no longer must be considered like salaried domestics. They are entitled to everything that may be done by religious men. In addition, their work must be moderated by pious exercises and everything that the Rule prescribes.

Eugene de Mazenod’s Diary, 8 December 1842, EO XXI

Father Jetté comments:

A brief historical review can help us to understand better this distinction in the Oblate life. In the beginning, Eugene de Mazenod wanted to establish a Society of priests who would dedicate their lives to evangelizing the poor, especially by the preaching of missions and the celebration of the sacraments (Reconciliation and the Eucharist). These men were called “missionaries” or “apostolic men”. Lay persons soon came to join them: they wanted to consecrate themselves to God in the Oblate religious life and to cooperate, according to their preparation and talents, with the missionary activity of these “apostolic men”….

Since then until today our terminology has changed: the terms “missionary” and “apostolic men” are now equally applied to the Brothers and to the priests.

“The Apostolic Man” p 47 -48

Over the years, so many of our lay associates have also felt called to move on from being the helpers of the Oblates to being missionaries with us.

As priests and Brothers, we have complementary responsibilities in evangelizing.

Constitution 7

Initially the Missionaries had been founded as a society of priests to evangelize though preaching and sacraments. Two years later, when we became religious with vows, the element of religious life became an essential component of our vocation. This opened the door to men who wanted Oblate religious life without being priests.

The brothers assured the religious life of the community as they were the constant members who did not go out preaching missions. Initially, they participated in the Oblate mission by caring for the material needs of the house and community, enabling the priests to focus on preaching and sacramental activities. Some of the Oblate priests whose focus was on clerical ministry which the brothers were unable to do, were tempted to regard the brothers as domestic servants. Eugene counteracted these notions because he was convinced of the importance of the Brothers.

At one time didn’t you mention a candidate for the brothers? I passed on the news to the novitiate. I have sent Brother Ferrand to Corsica. That leaves us only Brother Roux. They are a rare breed but vital, and when they come to us it is important to give them a good formation.

Eugene’s letter to Bruno Guigues, 3 May 1835, EO VIII n 514

So far I have only been able to send to Ajaccio Guibert, Telmon and Brother Ferrand, without whom Guibert tells me he wouldn’t have been able to open his seminary, so useful is he to them. Let’s have no more debate about the good brothers after that! So I’m going to admit Brother Roux to his final oblation. It’s up to the rest of you to come up with some more.

Letter to Bruno Guigues, 27 May 1835, EO VIII n 516

As priests and Brothers, we have complementary responsibilities in evangelizing.

Constitution 7

Passionate as a cooperator of Jesus the Savior, Eugene brought together the first Oblate priests in 1816 to make this ideal a reality for themselves and for the most abandoned. Nearly three years later the group realized that God was calling them to become religious. This meant that our Oblate identity was now first of all as consecrated religious – which made it possible for men who chose not to be priests to be missionaries. Each would bring his talents and abilities to the service of the mission in a complementary way. The history of the ministry of the Oblate Brothers throughout the world makes for inspiring reading.

In 1818 the Holy Spirit led the initial Oblate Family of priests to expand to include those who were not priests to be members. Since then, the Holy Spirit has led the Church to understand that the call to holiness is universal (Vatican II Lumen Gentium n. 5) and not the exclusively limited to the “call to perfection” of priests and religious.

Thus, over the years, lay persons have experienced the call to live the charism of St. Eugene together with the Oblate religious – each group having complementary responsibilities.

This leads to the question: “How do you see your responsibilities in evangelizing where you are and in whatever situation you find yourself.?”

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We remember Eugene’s words that the Constitution and Rules

are not a trivial unimportant thing, they are no longer simple regulations, merely pious directions; they are Rules approved by the Church after most minute examination. They have been judged holy and eminently suited to lead those who have embraced them to their goal.

Letter to Henri Tempier and all the Oblates, 18 February 1826, EO VII n 226

As we explore our Rule of Life, step-by-step, it is through the eyes of St Eugene that we look at it. What does he say to us through it? How does he communicate his spirit and vision to us? What is he calling us to be and do as he accompanies us, the members of his beloved Charismatic Family? For what is he interceding for us in the presence of God and the saints?

For the last few months, we have been exploring our Rule of Life with St Eugene. To recap briefly now. Each of us has been called by Jesus Christ

·      to share in his mission as his cooperators (C1)

·      to know him more deeply, to identify with him, to let him live in us (C2)

·      to follow the example of the apostles by living in his presence and sharing this experience with others (C3)

·      to see the world through the eyes of his Cross which leads those in need to the power of the resurrection (C4)

·      to proclaim him and his Kingdom to the poor and most abandoned (C5)

·      to recognize and love him in his body, the Church, and participate in its mission (C6).

We will now continue with Constitutions 7, 8 and 9 which illustrate how we put all this into practice as we share with others “who Christ is” is for us and how his love transforms our lives.

Our love for the Church inspires us … In our hope for the coming of God’s reign, we are united with all those who, without acknowledging Christ as Lord, nevertheless love what he loves.

(Constitution 6)

Initially the Oblates were founded to re-Christianize those whose faith had suffered as a result of the French Revolution. When France conquered Algeria in 1830, it was through this focus that Eugene saw immense missionary possibilities. Algeria had once been Catholic under figures like St Augustine of Hippo. He unsuccessfully tried to send Oblates to evangelize the Arabs between 1830-1832. When he did succeed in 1849-1850, he aborted the mission and removed the Oblates because they were not allowed to evangelize the Arabs.

In 1842 Eugene had journeyed to Algeria with a group of bishops to return the remains of St Augustine there. In his private journal he reflected on the prayerfulness of the Moslems. As we read this text need to bear in mind that Eugene’s outlook was that of the time that there was no salvation outside of the Catholic Church.

I praise them for the respect for their place of prayer; God would be pleased if Christians were to imitate them in this! My heart tightens when I think that these poor infidels do not know the God whom they honor by their outward homage. In response to these demonstrations, I believe there are profound religious sentiments. As well, I appreciate their silence, their prostrations and their supplicant invocations; but what is in their distorted hearts? And is a person able to please God when that person rejects his son Jesus Christ, our Savior? Poor people, who are to be pitied!

Eugene de Mazend’s Diary, November 1842.

The concept of inter-religious dialogue was foreign to the mentality in Eugene’s time. Today, however, we are guided by the words of Constitution 6: “in our hope for the coming of God’s reign, we are united with all those who, without acknowledging Christ as Lord, nevertheless love what he loves.”

We dialogue and respect our common values in our lived relationship with God, as our Oblate presence among Moslem communities in many parts of the world attests.

Our love for the Church inspires us … In our hope for the coming of God’s reign, we are united with all those who, without acknowledging Christ as Lord, nevertheless love what he loves.

(Constitution 6)

Despite his theological inflexibility regarding Roman Catholic teaching, Bishop Eugene was usually understanding and tolerant in his dealings with people:

The Church is full of charity for all people, regardless of their beliefs. She loves all those whom God has created in his image and called to the knowledge of the truth. She does them all the good she can, both in the temporal and spiritual order, even at the cost of the greatest sacrifices on her part.

Bishop Eugene’s letter to the Society for the Colonization of North Africa, February 4, 1839 (Vie Oblate Life 58, 1998, p. 523

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Our efforts will be characterized by a genuine desire for unity with all who consider themselves followers of Jesus, so that, according to his prayer, all may believe that the Father has sent him (cf. Jn 17: 21)

(Constitution 6)

Eugene de Mazenod was a man who knew only the theological ideas of his time. In the 19th century the concept of ecumenism was unheard of. Yvon Beaudoin writes about “Bishop de Mazenod as a theologian. On this point, Father Rey wrote accurately that the bishop of Marseille was ‘uncompromising on principles, unshakeable in his religious convictions.’ His first deep conviction was that the “only true worship,” “the only true religion,” “true Christianity,” and Truth exist only in the Catholic Church…
After judging with great severity the heresy and errors in which Protestants live, it is surprising to find here and there in the writings of Bishop de Mazenod much more moderate and positive judgments.

Twice he calls Protestants ‘our erring brothers,’ and twice ‘our separated brothers.’ Moreover, he notes that in Protestantism there are ‘souls of the chosen in whom the work of the Holy Spirit and the abundance of grace are manifest’, people who pass into the Catholic Church for ‘the highest reasons’ and who ‘seek the truth with extraordinary eagerness.’” (Vie Oblate Life p.520)

Our efforts will be characterized by a genuine desire for unity with all who consider themselves followers of Jesus, so that, according to his prayer, all may believe that the Father has sent him (cf. Jn 17: 21)

(Constitution 6)

In Eugene’s time, the concept of ecumenism, as we know it today, did not exist. Three hundred years after the Protestant Reformation, the antagonism between the “one true Church” and those who had protested and “broken away” was very present. It was reflected in the vocabulary of the times and thus in Eugene’s writings. At the center of this, however, we find the heart of Eugene longing for them to come back to the Roman Catholic Church. There are many references in the Oblate missions and in the diocese of Marseilles of this happening.

As Bishop he wrote a pastoral letter to his diocese to ask them to pray for “the return of England to Catholic unity” he wrote:

In our diocese, where communication with the whole world brings people of every religion every day, the almost incessant renunciations that take place in our hands or in those of our priests are constantly based on the highest motives, as we can testify. These courageous acts reveal to us each time the elite souls in whom the work of the Holy Spirit and the abundance of graces are manifest. The holiness of their lives testifies to the divine attraction to which these souls obey.

Bishop Eugene’s Pastoral Letter of December 21, 1845

Eugene’s love for Christ the Savior led him to desire full unity and when he spoke about Christians of other denominations it was this full unity in Jesus Christ that he wished for. Today we are urged to develop and deepen “a genuine desire for unity” (C6)

Our love for the Church inspires us … We coordinate our missionary activity with the overall pastoral plan of the local Churches where we work, and we collaborate in a spirit of brotherhood with others who work for the Gospel (Constitution 6)

The Cathedral of Marseilles, with its many Byzantine domes, demonstrates Bishop Eugene’s awareness of the link between the Orient and the harbor city, founded around 2600 years ago by Greek settlers. In Eugene’s time there was constant interaction between East and West because of its maritime position. Victims of war and persecution in the Middle East found refuge in the city and settled there. There was a community of Greek Catholics and of Maronite Catholics for whom he felt a pastoral responsibility to ensure that they had churches and priests of their rite to care for them.

In this context, Yvon Beaudoin wrote: “the Bishop, in addition to his pastoral duties, was responsible for many other concerns that required patience and virtues such as hospitality, compassion, and mutual aid for Catholics whose fidelity to the true faith and courage in the face of centuries of misunderstanding, struggle, and persecution he admired.”

Today, in the desperate situation in countries of the Middle East let us remember Eugene’s concern for the refugees and the suffering of the countries they came from. May the Oblate “spirit of brotherhood with others who work for the Gospel (C6)” inspire us to fervent prayer and actions for peace and aid.

Our love for the Church inspires us to… accept loyally, with an enlightened faith, the guidance and teachings of the successors of Peter and the Apostles

(Constitution 6)

Writing to the people of his diocese, Bishop Eugene presented the people of his diocese with Pope Pius IX’s letter to the universal Church asking for help for the victims of the terrible famine in Ireland. It gives an interesting glimpse into Eugene’s understanding of the Pope and the suffering connected with his responsibility. He begins by paraphrasing St Paul’s text, “I am under daily pressure because of my concern for all the churches” (2 Corinthians 11:28), and continues:

Chosen by Heaven to represent the Supreme Shepherd of souls throughout the world, he sees the Church militant, obliged to endure unceasingly terrible attacks and to withstand harsh struggles.
He feels all the anguish of the Bride of Jesus Christ, whose heart is stricken by all the blows directed against her and torn by all the wounds she receives.

Bishop Eugene’s Circular Letter to the people of Marseilles, 12 June 1847, EO III Circular n 3

Speaking of the sufferings of the Church, who is the Bride of Christ, Eugene’s earlier language of the Preface of 1818 is echoed: “The Church… has in our days been cruelly ravaged. The beloved spouse of God’s only begotten Son is torn with anguish…”

The Church continues to be “cruelly ravaged” today and in unity with Pope Leo how do we respond to the suffering of our Church, the Body of Christ, who “endures unceasingly terrible attacks and withstands harsh struggles.”