fms ingl cahiers 37 128 pag layout 1 · 2019. 6. 21. · paul creevey, fms 7 our dreams and our...

TABLE OF CONTENTS

EDITORIALBrother André Lanfrey

STUDIES

Forged in the furnace of God’s love: the influence of St Francis de Sales on the spirituality of St Marcellin ChampagnatBrother Paul Creevey

How a founder is forged (Part 2): Marcellin’s formation in the major seminary Brother Manuel Mesonero Sánchez

Foundations of the Society of Mary at Charlieu in 1824 and 1829: the Curé of Perreux and J-C CourveilleBrother André Lanfrey

Brother Louis and his Concept of the Society of MaryBrother André Lanfrey

Half a Century of Marist Communications: notes on the history of communications in the Instituteover the second half of the twentieth centuryBrother Antonio Martínez Estaún

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DOCUMENTS

An unpublished letter of Fr Champagnat concerning the foundation of the school at La Voulte (1837) Brother André Lanfrey

Some pointers for discovering “Marist places” in Romethat were well known to Brother François Brother Antonio Martínez Estaún

NOTES IN BRIEF

Renovation of the Cemetery at the Hermitage Brother Michel Morel

IN MEMORIAM

Brother Louis Richard Brother André Lanfrey

FMS Marist NotebooksN° 37 Year XXIX May 2019

Editor-in-Chief:Patrimony Commission

Publishing Director:Luiz Da Rosa

Contributors to this edition:Br. André LanfreyBr. Antonio Martínez EstaúnBr. Manuel Mesonero SánchezBr. Michel MorelBr. Paul Creevey

Translators: Br. Aloisio Kuhn, Br. Anthony Hunt, Br. Antonio Aragón, Br. Carlos Martín,

Dina Hajje, Br. Gilles Hogue, Br. Manuel Silva, Marta Graupera, Mary Berchmans, Br. Miro Reickziegel, Br. Moisés Puente, Br. Ralph Arnell, Br. Rogerio Mateucci, Br. Roque Brugara, Br. Salvador Durante, Sergio Suchodolak

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Cover photos: Beatification of the 19 martyrs of Algeria, at the shrine of Santa Cruz of Oran, on December 8, 2018. Among themwas Henri Vergès, a Marist Brother.

Issue 37 of Marist Notebooks isthe last one to be prepared by thePatrimony Commission appointed byBrother Emili Turú. We have not at-tempted to shape an issue around aspecific theme. Nevertheless, in thefour articles on Marist origins, two ofthe authors, working quite independ-ently of each other, chose the sameimage of the forge to describe howMarcellin was shaped by St Francisde Sales and by his formation in theSeminary of St Irenée. The same im-age of the forge suits the followingtwo articles. In these, we can seesimilar intensity in the little-known ri-valry between Fathers Courveille andChampagnat over the foundation inCharlieu and also – and this seems tome more pertinent – the disagree-ment between Brother Louis and FrChampagnat on the nature of the So-ciety of Mary.

The final article, on the recent his-tory of communications in the Institute,written by someone who was a majorplayer in this topic, provides a balance

to the focus of the previous articlesconcerned with the years 1817-1840.

In the Documents section of thisissue, I provide a fairly extensivepresentation on an unpublished letterfrom Father Champagnat from 1837.Albeit not of great importance, it doesgive us the opportunity to recall thelinks between the Founder and theDiocese of Viviers before the mergerwith the Brothers of this Diocese.

Brother François devoted a largepart of one of his notebooks to hisstay of several months in Rome dur-ing 1858 where he was working toobtain approval of the Congregation.Brother Antonio Martínez Estaúnshows us the places and chronologyof his visits to holy sites which, alongwith his many insights, gives us afresh view of Brother François.

In the brief news items at the endof this issue, we focus on the open-ing of the renovated cemetery atl'Hermitage, a major monument in

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EDITORIAL

André Lanfrey, fms

our patrimony. And we seek to hon-our in a special way the memory ofBrother Louis Richard, recently de-ceased, who worked so hard tomake Marist documents accessible.

We extend our best wishes to thenew Commission that has been ap-pointed by the General Council.

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FORGED IN THE FURNACEOF GOD’S LOVE: The Influence of St Francis de Sales on the Spirituality of St Marcellin Champagnat

Paul Creevey, fms

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ABSTRACT

The Catholic Reformation in Eu-rope brought with it a renewal of thedevotional life of the Catholic faithfulin the late sixteenth century. Begin-ning with the Spanish mystics andthe Society of Jesus, there was astrong desire for a personal experi-ence of the person of Jesus and aquest for personal holiness. One ofthe results of this renewal was thefounding of a ‘school of spirituality’which today historians would call theBérullian current. Under CardinalPierre de Bérulle, Spanish mysticismwas brought into the domain ofFrench religious consciousness. Outof this Bérullian influence one findsarising in France the work of JeanJacques Olier, the founder of theSulpicians, and Jean Eudes, thefounder of the devotion to the Sa-cred Heart of Jesus and Mary. Muchhas already been written on the in-fluence of these people on MarcellinChampagnat’s spiritualty, particularlythe influence of the Sulpicians. How-ever, the specific aim of this article is

to provide some initial reflections onthe influence of a ‘third’ strand ofpopular devotion that arose at thesame time as the ‘Berullian school’:that of St Francis de Sales. It will at-tempt to argue that Marist spirituality,as left to us by Marcellin, has within it,not only Bérullian influences, but avery strong influence from the legacyof St Francis de Sales.

1. INTRODUCTION: A CONTEXT FORMARIST SPIRITUALITY

Since Vatican II, religious commu-nities have attempted to discern andarticulate more clearly the charismof their respective founders as theyattempt to revitalise and make rele-vant their role in the mission of theChurch in a post-modern world. Asthe Decree on the Appropriate Re-newal of Religious Life states: “Itserves the best interests of theChurch for communities to have theirown special character and purpose.Therefore loyal recognition and safe-

S T U D I E S

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keeping should be accorded to thespirit of the founders, as also to allthe particular goals and traditionsthat constitute the heritage of eachcommunity.”1

Fundamental to understanding afounder’s charism within particularreligious heritage is to be able to ar-ticulate the spiritualty of that heritage.The word spirituality is quite elusive.Etymologically the word derives fromthe Latin, spiritus, meaning “breath,life, spirit” and so in its broadestsense it is concerned with that whichgives life in the face of some of life’sultimate questions. The modern ap-peal to spirituality has captured theimagination of contemporary peopleto encompass the quest for the spir-itual, more than an appeal to a spe-cific organised religion or to a sys-tematic theology. By focusingattention on the practical, down-to-earth, lived experience of human per-sons, spirituality today is viewed as“a more inclusive, tolerant and flexi-ble canopy under which to pursuethe mysteries of the human spirit andthe sacred. Spirituality has becomeecumenical and inter-religious andnot the reserve of any one tradition.”2

Christian spirituality then describesa particular way of responding to life’sultimate reality by acknowledging theSpirit of God mediated to the worldand ultimately it is related to Scriptureand in particular the divine-human Je-sus. It must be lived within the con-text of the faith and practice of theuniversal Church. As Schneidersstates so succinctly:

When the horizon of ultimate value is the triune God revealed in Jesus Christ andcommunicated through his Holy Spirit, and the project of self-transcendence is the livingof the paschal mystery within the context of thechurch community, the spirituality is specificallyChristian. For example, Trinitarian monotheism,incarnation, a morality based on the dignity of the person created in the image and likeness of God, sacramentality, are constitutive features of Christian spirituality.3

From a different perspectiveBrother Charles Howard, former Su-perior General of the Marist Brothers,picked up this theme in his Circularon Marist Apostolic Spirituality:

Our (Christian) spirituality embraces all that we are,all the elements that go to make up our living – ourrelationships, our gifts, our joys and our sorrows,

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1 “Decree on the Appropriate Renewal of Religious Life” in The Documents of VaticanII, W.M. Abbott, ed., New York: American Press, p.468.

2 Valerie Lesniak, “Contemporary Spirituality”, in The New SCM Dictionary of ChristianSpirituality, ed. Philip Sheldrake, London: SCM Press, 2005, p. 8.

3 Sandra Schneiders, “Christian Spirituality: Definitions, Methods and Types”, in TheNew SCM Dictionary of Christian Spirituality, ed. Philip Sheldrake, London: SCM Press,2005, p. 1.

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our dreams and our moods, our struggles and ourfailures – everything. As Christians, we see the face,the hand, the word, the breath of God in everyaspect of our human life, and of creation andbeyond life itself.4

Our Christian spirituality containsthen two elements. First, there is thesense of ‘the beyond in our midst’ orthe ‘ground of our being’ drawing usto find God in all things and in all as-pects of life. Second, it is the humanresponse to the presence of the di-vine through which we can under-stand the sacramental meaning ofevents, people, and things that be-come for us a meeting place withGod.5

For many in the Church this Chris-tian spirituality is often opened upthrough the witness and example ofone of many saints in our rich her-itage. As Pope Pius XII said:

“You know that the spirituality of a saint is the way unique to him of visualising God: of speaking with Him and of relating to Him. Each saint sees the attributes of God by way of one special attribute, on which he concentrates and works, which attracts himpowerfully and wins his heart… so there is a particular theology, a particular way of contemplating Jesus.”6

At each stage in history, the HolySpirit has called forth a certain styleof presence, a way of being with andfor God in the world. Marcellin Cham-pagnat was aware of the presenceof these charisms and how vital theywere, not only for the Marist BrothersInstitute, but also to all those whohad chosen a particular stance to-wards life, a passion for God andcompassion for God’s people. This iswhy Marcellin strongly resisted theattempts of the diocesan authoritiesin Lyon to amalgamate with anothercongregation.

Your Grace, my Brothers and I are in your handsand you can do with us as you please. As to the fusion which you propose to me, sucha union, in my opinion, would be the ruin of our society and probably also of the Brothersof Saint Viator. I say this because the twocongregations have an entirely different spirit,place their members differently, were founded in different circumstances and have quitedissimilar rules. It would be the end of ourBrothers and would force them back into the world, if they were asked to give up theirRules, their costume, their teaching method and their way of life, in order to take up that of another Congregation, no matter which one.Knowing the situation, as I do, your Grace, I cannot in conscience support the proposal. If you insist, I shall not oppose it, but bow to

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4 Brother Charles Howard fms, Marist Apostolic Spirituality, Circular of the SuperiorGeneral: Marist Brothers of the Schools, Volume XXIX, March 25, 1992.

5 For an excellent discussion of these two aspects to Christian Spirituality see Chap-ter 1 of Barbara Bowe, Biblical Foundations of Spirituality: Touching a Finger to the Flame,Lanham & New York: Rowman & Littlefield Publishers, 2003, pp. 9-21.

6 Pope Pius XII, From the Homily for the Beatification of Blessed Marcellin Champag-nat, Rome, 29th May 1955.

your will, as is my duty; yet I fear for the consequences.

Each person has a sense of thespiritual, a realisation that somehowwe transcend ourselves: perhaps it iswonder and awe in the face ofpower, a beauty or a mystery that isbeyond us: especially in face of theultimate mystery of existence. As thehuman mind rejects the absence ofpurpose in human existence, thequest is to discover the ‘ground of allbeing’. It is a vital quest for the veryexistence of humanity and is essen-tially related to God as the ultimatesource and explanation of life. It giveshope that there is the promise ofeternal salvation through the graceand mercy of a compassionate God.For Marcellin Champagnat, for theChurch Fathers, for the apostles, forJesus and Mary, the ultimate sourceof all being was God and the pur-pose of human life was to discoverthis God and to serve him through liv-ing a life authentic to one’s particularvocation.

Since Marcellin’s time, Maristshave been convinced that to followJesus in the way of Mary is a privi-leged way of bringing our Christianjourney to fullness. For Marist spiritu-ality, Jesus is the human face of God.Marcellin taught the first Brothers:

“To make Jesus known and loved isthe aim of our vocation and thewhole purpose of the Institute. If wewere to fail in this purpose, our con-gregation would be useless.”7 In allthis, Marist spirituality has a growingawareness of Mary as our sister infaith, a woman who has a down-to-earth and practical faith, a womanwho was disturbed and puzzled byGod, who was challenged to trustand give without knowing all the an-swers, whose life of faith is a journeyof prayer and trust. Marist spirituality,by looking to the person of Mary as amodel for our Christian life, brings tothe Church a desire that people canexperience the maternal face of theChurch.8

Marcellin’s unique spirituality is notsomething that came to him in a sin-gle moment of revelation. It was nu-anced through his familial upbringingin a region that had a long history ofdevotion to Mary, his spiritual read-ing, his spiritual directors, his timegrowing up in a rural village and thenbeing a priest among them, his train-ing and living with the early Brothers,his dreams for the Society of Mary,and through the experience of livingthrough the tumultuous social, polit-ical and religious upheaval of histime. It was the experience of a life-time spent in prayer and in the pres-

Forged in the Furnace of God’s Love8


7 Br Jean-Baptiste Furet, Life, p. 330.8 This is the text of a letter that is reported in Br Jean-Baptiste Furet’s Life of Joseph

Benedict Marcellin Champagnat, Bicentenary Edition, Rome: Marist General House, 1989,p. 187-188. This letter is not to be found as one of the original 339 letters that the Broth-ers have still from Fr Champagnat in Br Paul Sester’s collection. However the incident issupported in Origines Maristes Extracts, doc. 71, p 156; doc. 170, p.462

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ence of God. In other words his spir-ituality was chiselled into the core ofhis being by being forged in the fur-nace of God’s love.

2.THE ‘FRENCH SCHOOL’OF SPIRITUALITY

2.1 Origin in SpanishMysticism

In the latter half of the 16th century,France was torn by the violent reli-gious wars between the Catholicsand the Protestant Huguenots thatleft the country broken and devas-tated. Peace finally came to Francewith King Henry IV embracing Catholi-cism and issuing the Edict of Nantesin 1598 that extended religious toler-ance. France had survived the threatof Calvinism but the overall religiouscondition of the country called formuch needed reform and renewal.Most of the clergy were simple coun-try folk who were untrained theologi-cally or often enough lax in their livingout of an exemplary moral life.

The spiritual awakening of theSpanish counter-Reformation in the16th century, through the spirituality ofTeresa of Avila, John of the Cross andIgnatius of Loyola, became a sourceof inspiration for the dawn of a newencounter with the divine within Chris-tian France. Cardinal Pierre de Bérulle(1575-1629), together with a number

of other saintly persons, was drawn tothis spiritual revival and, in the voidthat had been left, began to formulatea new way of living the Gospel mes-sage in the French context. ThisFrench school of spirituality had itsunique expression and many histori-ans see that, over the next three cen-turies, this Bérullian ‘current’ came todominate the way ‘spirituality’ was ar-ticulated and practised.

Around the same time as Cardinalde Bérulle, Francis de Sales (1567-1622), born in the Duchy of Savoy,now part of Haute-Savoie, France,was a vital figure in this ‘spiritualawakening’, even though he is notregarded officially as part of theBerullian ‘school’. Educated in Parisby the Jesuits (1583-1588), he thenattended the University of Paduawhere he received his Doctorate inLaw and Theology (1592). He metBérulle a number of times in Parisand for a time was Madame Acarie’sconfessor. De Sales was also a closefriend of the Olier family, anointingthe then Jacques Olier, the founderof the Sulpicians, as a youth.

Francis de Sales’ Introduction tothe Devout Life and the Treatise on theLove of God are two books that had astrong influence on the developmentof a search for personal holiness. Bothof these ‘classics’ in French ‘spiritual-ity’ were among Marcellin’s Cham-pagnat’s personal library.9 Hence, to

9 For a list of the books in his personal library at the time of his death see Romuald Gib-son, Father Champagnat: The Man and His Spirituality, Rome: Marist General House, 1971.Appendix 1.



enable one to have a deeper under-standing of Marcellin’s ‘spirituality’,one must give consideration then toany differences between the Bérul-lian ‘school’ and the spirituality evi-dent in the writings of St Francis deSales.

One final comment in this histori-cal context is the important role ofwomen in the development of thisFrench spiritual tradition. MadameAcarie with Cardinal Pierre deBérulle; Mother Agnes de Jesus withJean Jacques Olier; Marie des Val-lées for St John Eudes; St LouiseMarillac with St Vincent de Paul;Claude de la Colombière with MotherMargaret-Mary Alacoque; St Francisde Sales and St Jane Frances deChantal and later on Fr Colin withMother St Joseph (Jeanne MarieChavoin). The role of women in shap-ing the spirituality of this period is animportant aspect of the down-to-earth, balanced, open-minded, com-passionate approach used by theFrench School in developing andmaintaining the faith life both of indi-viduals and the wider community in arapidly changing world. A number ofthese women were involved in theapostolic mission of the Churchwhich gave to the populace a face tofaith lived in action. It is also a possi-ble strong factor in the importantplace that Mary assumes within thisspiritual renewal.

2.2 SpiritualCharacteristics ofthe Bérullian Schoolof Spirituality

Central to the Christian traditionis the greatness and goodness ofGod: both his transcendence and im-manence. Through the Middle Agesand Scholasticism, the RomanCatholic tradition was strongly theo-centric in its emphases. There wasan emphasis on the Word incarnate –a theocentric approach that clearlyfocused on God’s benevolence inbecoming human in the person ofJesus. There was a clear emphasis,up to the time of the Reformation,on the reality that it is to God that wemust look and not ourselves. TheReformation and its call for a greaterreliance on Scripture rekindled anawareness of God’s immanence andnot just his transcendence.

It was at this point that the Chris-tocentrism of the French school tookhold especially through the event ofthe Incarnation. For the practitionersin the French school, the revelation ofthe invisible God is ultimately know-able in and through the IncarnateWord who is Jesus. The Frenchschool in some way christified Neo-Platonism’s ‘exitus-reditus’ pattern.We have come from God (exitus)and we find our being’s fulfilment inreturning to our origin (reditus)through the deifying work of theSpirit. Our life reflects Christ, “we are

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made in the image and likeness ofGod” (Gen 1:26). It is also Trinitarianas it looks at the unity of the divinepersons. The divine ‘unity of essence’is revealed to be a ‘unity of love’. Inthe event that is the Incarnation, ‘Godwho is unity leads everyone to unity,and through distinct degrees of unitycomes and descends toward manthat he might ascend toward God.God, creating and forming all things,refers them and relates them all tohimself ... a movement more intimateto the creature than his own being it-self.’10 It would appear that the morepeople meditated upon the mysteryof the Incarnation the more it movedthem to the experience of the pres-ence of God as love, real and active.This was the origin of the ‘mystical’element of the French school. AsThompson explains: “Correspondingto the Christological-soteriologicalaccents of the French school is aview and practice of the Christianspiritual life as one of a struggle be-tween attuning to our deepest beingand the opposing failure to remainso attuned…With this arises thesense of our ‘nothingness’ when weare separated from God.”11

Our wounding in life through sindeepens our need for Christ; and ourreturn to God is through the media-tion of Christ’s Paschal mystery. Nowfor all of humanity, Jesus Christ is

God’s unsurpassable revelation. Assuch, there was an acute awarenessof our human nature as a creature,fragile apart from God. As a conse-quence, there arose a preoccupa-tion with, and anathema to, the real-ity of human sinfulness. The denial ofthe body was a means to engage inthe rescuing of one’s soul from thesinfulness of the body. Thus thetheme of ‘adherence to Christ’ in thistradition takes on great importance.A Christian adheres to Christ byseeking consciously to conform hisor her whole life to the interior life ofJesus in the various states of the In-carnate Word.

For Bérulle, these states werethose moments in which the earthlylife of Jesus was in unison with theDivine will; the birth, infancy, life,death, resurrection and appearancesof Jesus. Each event or mystery inthe historical life of the IncarnateWord involves an action that is fin-ished and will not be repeated.Speaking of these mysteries Bérullewrote:

“They are past in execution, but they are present in their virtue: and neither will this virtue ever pass nor the love with which they were fulfilled.For the incarnation of the Word is the basis and foundation … of the deification of all the states and mysteries sharing in the life andearthly voyage of the Son of God upon earth…

10 Pierre de Bérulle quoted in Bérulle and the French School: Selected Writings, TheClassics of Western Spirituality, edited by William M. Thompson, New York: Paulist Press,1989, p. 33.

11 William M Thompson, Bérulle, p. 39-40.


Jesus… wishes that we have a unique share inthese various states, according to the diversity ofhis will for us and our piety towards him.”12

Whereas the Spanish contem-plated both the divinity and humanityof Jesus, the French School placesthe accent upon how the divine Sonshines through the human state. TheFrench School shows that we are in-volved, not in a flight to the Tran-scendent One, but in an ecclesialmovement to the interpersonal life ofthe Trinity through the mediation ofJesus Christ. The School’s Trinitari-anism brings the loving, interpersonalreality of God, a love that shattershuman defences with its beauty. Asalready implied, if the Bérullian cur-rent can accent our nothingness andsinfulness, it can also celebrate ourgrandeur. For as we have seen, hu-manity is ultimately tending towardGod and thus in our very being wereflect the Trinity.

Another clear aspect of the spiri-tuality and theology of the Frenchschool is a concern for the spiritualand theological renewal of individualsand with it the clergy. There is clearlyan accent on the individual’s ownpersonal and intimate growth in inte-riority. Yet as Thompson states suc-cinctly: ‘For Bérulle, one could notseparate theology from spiritualtyand one needs to look at how theyunderstood the reality of sin and the

Christ event to full appreciate its spir-itual praxis.’13

The heightened stress upon theinterior depth dimension of the statesof Jesus, and our own interior ap-propriation of them laid the modernfoundation for a Christian articulationon the nature of the human personagainst the rise of the forces of hu-manism. The French school pavedthe way for the wider Church to ar-ticulate the universal call to holinessthat so much epitomised the missionof Jesus. Jesus was a man of prayerthat enabled him to connect with thesource of his being. Yet it was alsothis prayer that drove him out to mis-sion to all persons who were open toGod’s word or in need of spiritual orphysical healing. It has brought aboutthe challenge to wed a deep spiritu-ality to ecclesiology and ministry es-pecially in the way that the widerpopulation experienced the sacra-mental life of the Church.

2.3 The Spiritualityadvocated byFrancis de Sales andthe Berullian Current

An initial consideration of thesetwo currents shows that they heldmuch in common, particularly thepreference for a Christocentric overa theocentric focus: an immanent


12 Pierre de Bérulle, “Discourse on the State and Grandeurs of Jesus”, in William M.Thompson, Bérulle, p.116.

13 William M. Thompson, Bérulle, p. 35.

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Christ to the transcendent Creator.Yet there are three ‘subtle’ differ-ences that can be identified in theirspiritual outlooks.

First, there was a clarification ofthe difference between apostolic andcontemplative spirituality. Tradition-ally contemplatives follow a passiveway of discipleship. It involves a per-son’s longing for God and the effortto make oneself present to andaware of the total presence of God.This search for God is lived in solitudeor through religious communities andusually involves a separation from or-dinary society. Apostolic spiritualityis, by contrast, an active way of dis-cipleship. At the heart is the assur-ance that one has been sent into theworld to announce, both in word anddeed, the saving power of God. Oneis urged to find God through the or-dinariness of the world.

The French school had been de-cidedly more contemplative in its out-look. It was St Francis de Sales(1567-1622), a contemporary ofBérulle, who in his seminal work, In-troduction to the Devout Life, re-es-tablished the primordial belief of theapostolic church, the universal call toholiness:

Almost all those who have written concerning the devout life have had chiefly in view persons who have altogether quitted the world; but my object is to teach those who are living in towns,

at court, in their own households and whose calling obliges them to a social life who are apt to reject all attempts to lead a devoutlife under the plea of impossibility … [these] can find a wellspring of piety amid the bitter waves of society and hover amidthe flames of earthly lusts without singeing

the wings of the devout life.14

However, both approaches sharea common understanding that au-thentic Christian spirituality will nec-essarily be both contemplative andapostolic. Both approaches rever-ence the mysterious otherness ofGod and recognise God’s Spirit andpresence at the heart of all life. Bothembrace God’s design and purposefor the life of the world, manifest es-pecially in the ministry of Jesus.

The second issue was that withinthe approach to the spiritual life therewas clearly a change from anapophatic to a kataphatic spirituality.Apophatic spirituality affirms the ab-solute unknowability of God and re-jects all conceptual attempts toname, symbolise, or speak aboutGod in concrete images. It is the wayto God through negation and aban-donment of images, through dark-ness and surrender to the unknown.Kataphatic spirituality affirms thatGod the creator can be known byway of analogy, through images,symbols, and concepts drawn fromhuman experience in the createdworld. At the heart is the belief that

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14 St Francis de Sales, Introduction to the Devout Life, Vintage Spiritual Classics, NewYork: Vintage Books, 2002, p. XXXVII.



God is a revealing God who seeks tomake known the divine Self to theworld.

Bérulle and the French schoolwere clearly more apophatic in theiroutlook. Over time, this strand led tothe development in France of astrongly ascetical spirituality. An over-emphasis of this approach led to twoextreme forms of spirituality, both ofwhich were condemned by theChurch. First, Quietism, which wasan extreme form of spiritual passivity,that surrenders all human facultiesto the divine, leading to the negationof the role of human action in salva-tion. Second, Jansenism whichbrought with it a strong moral rig-orism recognising that in one’s noth-ingness and sinfulness in the pres-ence of God, one can only berelieved through seeking maximalpurity of moral effort.

The spirituality of Francis de Saleswas more kataphatic in its outlook. Inthe tradition of de Sales it is a spiritu-ality of love more rooted in the visibleworld. It is a practical, down-to-earthspirituality to be found in the livingout of the ordinariness of the every-day. Here a heart ablaze with thelove of God is essential, a love fuelledby prayer and the participation in thesacramental life of the Church. Everyform of communication – preaching,teaching, writing, spiritual guidance,

daily exchanges – is potentially amedium through which heart mightspeak to heart, and the love of Godbe kindled. We find here again thePauline longing of the heart when heidentifies the gifts of the spirit. “Thefruits of the spirit are love, joy, peace,patience, kindness, goodness, trust-fulness, gentleness and self-control;no law can touch such things asthese.” (Gal 5:22) for as St Paulstates: “Now the Lord is the Spiritand where the Spirit of the Lord is,there is freedom.” (2 Cor 3:17)

A third consideration is that, whileBérulle and de Sales are similar intheir theological outlook, in their as-sessment of the nature of the humancondition a major difference can bedelineated. In the Bérullian currentthere was little attraction toward aspirit of humanism and this is mani-fested in their pessimism about hu-man nature. They believed that aspirit of abnegation would lead one tohave a very low estimate of all cre-ated things, and especially of one-self, and a very high idea of God. TheBérullian current possessed an em-phatic sensitivity to humanity’s fragilityapart from God. “The state to whichwe have been reduced by the sin ofour first father … is deplorable … Forin this state we possess rights only tonothingness and to hell, and we cando nothing but sin, and we are but anothingness opposed to God.”15

15 Pierre de Bérulle quoted in Bérulle and the French School: Selected Writings, p. 47.

The position of Francis de Salescontracts with this pessimism. Thereis a strong spirit of optimism in hisentire outlook. He was well aware ofhuman weakness and frailty, but hisemphasis was much more on ourrestoration in Christ. The love of Godwas the foundation of his own life,and he sought to bring that love ofGod to life in the hearts of the peoplehe encountered from all walks of life.As de Sales states:

‘Although our human nature … is now gravelywounded by sin, nevertheless the holy tendencyis still ours to love God above all things as wellas the natural light which shows us that His sovereign goodness is more lovable thananything else. Nor is it possible that a manthinking attentively about God, will not fail to experience a certain ‘élan’ of love that arouses in the depth of our heart.’16

Central to the optimistic spiritual-ity of de Sales is that human beingsare created by and for the God oflove and endowed with a desire toreturn in love to God. This God-di-rectedness is discovered in the heart– the dynamic, holistic core of theperson.

Both the Bérullian current and deSales sought to lead ordinary Chris-tians to a full and fervent interior lifethat would provide sustenance fortheir daily living. However, de Sales in

his ‘Introduction to the Devout Life’,sought to extend the pursuit of per-fection far beyond the monastic con-text or to the intellectual and edu-cated elite. True devotion is simplythe true love of God that ‘not onlyleads us to do well but also to dothis carefully, frequently, andpromptly.’17 This life of devotion ispossible for any person but ‘the gen-tleman, the worker, the servant, theprince, the widow, the young girl, andthe married woman exercise it in dif-ferent ways… It must also beadapted to the strength, responsibil-ities and duties of each person.’18

3.THE LINK BETWEENTHE SPIRITUALITY OF MARCELLINCHAMPAGNAT ANDFRANCIS DE SALES

The hallmark of a saint is one whocan appropriate those elements ofthe rich tapestry in the spiritual life ofthe Church down through the cen-turies and make it uniquely their own.Their awareness of God’s love en-ables them to live authentically theirunique vocation and in responsemove out in mission to further thekingdom of God among people of allnations. Marcellin Champagnat wastrained at St Irenée Seminary andwas no doubt exposed to and

Paul Creevey, fms 15

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16 St Francis de Sales, The Art of Loving God, Manchester, NH: Sophia Institute Press,1998, p. 37.

17 St Francis de Sales, Introduction, p.4.18 St Francis de Sales, Introduction, p. 7.

formed in the Sulpician tradition. Yethe was exposed to and made awareof other spiritual traditions. He had agreat devotion to St John FrancisRegis SJ to whose shrine in Lalou-vesc he made a number of pilgrim-ages. The whole Lyon area was onethat always had a strong Marian tra-dition. The books in his personal li-brary when he died reflect an acuteappreciation of the spiritual masters.From his life experience there arethree aspects of St Marcellin’s spiri-tuality that were even more stronglydeepened by his exposure to, andreflection on the writings of St Fran-cis de Sales: the Incarnation leads usto the presence of God; a love for theEucharist and a commitment to bothindividual and communal prayer. It isto these three aspects that this es-say now turns.

3.1 Incarnational: The Presence of God

Chapter V, Part 2, of the Life ofMarcellin Champagnat is entitled,“His spirit of recollection and the carehe took to keep himself in the pres-ence of God.” This theme, whichruns through the whole of Christianspirituality, became particularly im-portant from the XVII century on-wards. Charles Healey remarks that,around 1650, the prestige of the

practice of the presence of God be-came so great that the spiritual lifebecame identified with it. It becamethe ‘simple practice’ and ‘short route’for reaching perfection. It wouldcome to be seen as an integral partof contemplative prayer, seeking amore direct pathway to God thanthat of ideas. For this reason, thepresence of God would come to beenvisaged as the object of a hazyperception, ‘simply gazing’, neither‘real presence’ nor imaginary pres-ence, but a vague sense that one isknown and loved by God.19

Presence is inconceivable withoutrelationship. Human consciousnesscan only conceptualise and describethe experience of God by analogy. Inthis context, thought alone will notallow us to encounter God. We knowGod only through love. ‘The unlovingknow nothing of God, for God islove.’(1 John 4:7). Francis de Sales inhis ‘Introduction to the Devout Life’outlines that the basis of the rela-tionship is in true devotion. He states:‘It is most important that you shouldthoroughly understand wherein liesthe grace of true devotion; and thatbecause while there is undoubtedlysuch a true devotion, there are alsomany spurious and idle semblancesthereof; and unless you know what isreal, you may mistake, and wasteyour energy in pursuing an empty,profitless shadow.’20



19 See Charles J Healey, Christian Spirituality: An Introduction to the Heritage, New York:St Paul’s, 1999.

20 St Francis de Sales, Introduction, p. 1.

Marcellin Champagnat, like Fran-cis de Sales, recognised that a largevariety of ways had been recordedby the saints for performing one’sactions well in order to acquire virtue– those gifts given by the Spirit as anally on the journey to love experi-enced through the presence of God.Marcellin, troubled during a retreat,approached the preacher and askedcould all the varieties of methods forperforming one’s actions well be re-placed by the exercise of the pres-ence of God. The preacher advisedMarcellin with the words of de Sales.‘Consider, I ask you, those spiritualmisers; they are never satisfied withthe exercises offered them… Theynever cease to be in quest of somenew means of gathering all the sanc-tity of all the saints into a single sanc-tity that they would like to have; theresult is that they are never happy,especially as they have not thestrength to hold on to everything theytry to seize, for he who grasps allloses all.’21

Furthermore, de Sales states that“God has not made perfection con-sist in the multiplicity of acts that wedo to please him but in the way wedo them, which is nothing more thanto do the little things we are capableof doing by vocation, doing it in love,through love and for love.”22 This isechoed in the words of Marcellin to

those who wished to undertake toomuch at a time: “Go slowly for virtuedoes not consist in promising toomuch, or in undertaking great things,but in being faithful to our ordinaryduties.” However, the practice of thepresence of God was central. As theLife attests: “[Fr Champagnat] useto quote the sayings of St Francis deSales that the presence of God oughtto be the daily bread of pious souls.By this he meant that just as wenourish the body by a combination ofbread and many sorts of dishes, sofor the nourishment of the soul, thereis no action and still no more reli-gious exercise that should not be ac-companied and sanctified by recall-ing the presence of God.”23

Marcellin Champagnat’s way ofpractising the exercise of the pres-ence of God consisted in believingwith a real and firm faith that God iseverywhere present. In his instruc-tions and his meditations he wouldoften comment: “It is in God that welive and move and have our be-ing.”(Acts: 17:28). This is evident in aletter to Br Francois: “When am Ileaving Paris? I have no idea; when-ever God wills. If it is for God’s glorythat I should die in Paris, may his holywill be done and not mine. I am stilldetermined to see it through to theend. Fr Chanut is leaving; here I amall alone with my dreams … what am


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21 St Francis de Sales, Oeuvres, X, 211 Ed Annecy p. 401. Quoted in Br Jean-BaptisteFuret’s, Life of Joseph Benedict Marcellin Champagnat, p. 313.

22 St Francis de Sales, Introduction, p. 36.23 Br Jean-Baptiste Furet’s, Life, p. 316.

I talking about? One is never alonewhen one is with God.”24

The presence of God kept hischaracter in unvarying peace andtranquillity despite the many chal-lenges he faced both personally andin the formation of the Institute. It wasfor him a means to avoid sin, to bearwith the difficulties that may arise andto rejoice in the sheer gift of life andcreation. To a Brother who wantedan explanation of the little progresshe made in piety he writes: “I know ofonly one cause; that is your lack ofrecollection which makes you oblivi-ous to God’s presence; all your faultsstem from the ease with which youlose sight of God.” St. Francis deSales echoes these thoughts whenhe writes in his ‘Introduction’: ‘First,one must have a realisation that HisPresence is universal; that is to say,that He is everywhere, and in all, andthat there is no place, nothing in thisworld, devoid of His Most Holy Pres-ence, so that, even as the birds onthe wing meet the air continually, wemeet with that Presence always andeverywhere. It is a truth which all areready to grant, but all are not equallyalive to its importance and so readilylapse into carelessness and irrever-ence.”25

Marcellin’s experience of theFrench Revolution and for Francis deSales, the effects of the Reformation,showed both saints how low human-ity can fall. Yet by presenting God’sgoodness and Christ’s love as theraison d’etre of humanity, they chal-lenge humanity to give themselvesup to love. Both emphasised that thepresence of God must be fed by op-timism in the face of human sinful-ness. As Marcellin noted:

“Man is so weak that it is dangerous to show him only his frailty and the dark side of his soul. To raise him up and to give himstrength to combat his bad inclinations,it is necessary to speak to him of his goodqualities and the virtuous dispositions that Providence has placed in him; to teach him how to cultivate these and to have him understand that they are given himas a remedy for his defects. Put aside all fearsand troubles and think only of a loving God”.

For de Sales, the devout life em-braces every aspect of life; the de-vout life finds the ideal in the ordinary.For him, there are four virtues thatare common to everyone, no matterwhat his or her state in life, namelygentleness, temperance, modestyand humility. They are not to be seenas anything less than the foundationof the love of God put into action.



24 See Letter 175, 7th March 1838 in Letters of Marcellin J.B. Champagnat Volume 1Texts , Edited by Br Paul Sester fms, trans by Br Leonard Voegtle fms, Rome: Marist Gen-eral House, 1991.


The call to live in the presence ofGod requires neither more nor lessthan a sense that one is loved totallyby God. It is not just a mental belief,but one that consumes the heartand the soul. God invites and givesus the inner power necessary to liveout the demands required. As Mar-cellin said: “St Thomas teaches thatwhen God entrusts a mission to any-one, He gives to them, at the sametime, the graces needed to fulfil itproperly.”

What grounded this was hisawareness of the presence of Godand the need to bring that love intothe lives of the simple country folk soprofoundly affected by the excessesof the revolution. For him this pres-ence of God is imbibed throughprayer and participation in the sacra-mental life. It is here that we see sostrongly the influence of St Francisde Sales.

3.2 Love of the Eucharist

St Francis in his ‘Introduction’,Part 1, Book 5 and in his ‘Treatise’,Book IV, outlines that the beginningof the journey to love must be arecognition of our sinfulness – thoseactions that ultimately lead to abreakdown in our relationship withGod. The first step is to purify thesoul and to do this one must be led

to participation in the Sacrament ofReconciliation. He also stronglyurges that one must take on a spiri-tual director. In Part 2 of the ‘Intro-duction’ de Sales talks about the ne-cessity of prayer and devotions suchas the rosary, the Divine Office oradoration of the Blessed Sacramentas a means to allow the soul to en-counter God’s unrequited love.These practices are advantageousbut for him the ultimate source wasthe Sacrament of the Eucharist. It is‘the Sun of all spiritual exercises –the very centre point of our Christianreligion, the heart of all devotion, thesoul of piety – that ineffable mysterywhich embraces the whole depth ofDivine Love.”26

Brother Jean-Baptiste, in both‘Avis, Leçons, Sentences’ and in Part2 of the ‘Life’, dedicates no fewerthan 10 chapters to these two issues:first, the need to recognise one’s sin-fulness and to have an openness andpreparedness to change, and sec-ondly, to the centrality of prayer andparticipation in devotions, particularlythe Eucharist. De Sales saw pres-ence at Eucharist as a priority;

“Strive to your utmost to be present every day at this holy Celebration, in order that with the priest you may offer the sacrifice of your redeemer on behalf of yourself and the whole church to God the Father. If any imperative hindrance preventsyour presence at this Sovereign Sacrifice


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of Christ’s most true Presence… choose somemorning hour in which to unite your intention to that of the whole Christian world, and make the same interior acts of devotionwherever you are that you would make if you were really present at the celebration of the Holy Eucharist in Church”.27

If the thought of the presence ofGod stirred Marcellin to love, he wasmore deeply moved by participationin the Eucharist. He called the Eu-charist the source of grace, the firstand most necessary of all devotions.He saw it as the source of all thevirtues particularly the Marist virtuesof humility, simplicity and modesty.He is reported to have said:

“A Brother who has the spirit of faith willconsider it an enormous sacrifice not to be ableto attend Mass every day. If a Brother were tomiss through his own fault, in order to give timeto study or anything else not absolutelynecessary, he would show he has no zeal for hisperfection and that he does not love JesusChrist. Holy Mass, Holy Communion, visits to theBlessed Sacrament; there you have the sourceof grace, there you have the first and mostindispensable of all devotions”.28

For Marcellin, the Lord of the Eu-charist was a lover who delighted intheir company, flooding their heartswith strength and unbounded joy. Hehad no patience with the idea of a re-mote and distant God, and in this hewas markedly anti-Jansenistic; any-

thing that threatened to separate hu-manity from God was the greattemptation. His care to carry out theliturgy with dignity, his attention tothe cleanliness and decoration of theChurch, his evident devotion whensaying Mass, his desire to say Massdaily even when at great inconven-ience, his care and perseverance ininstructing children at first Holy Com-munion, and his frequent visits to theBlessed Sacrament all testify to theardent love for Christ in this sacra-mental presence.

3.3 The Centrality of Prayer both Individual and Communal

Overarching this participation inthe sacramental life of the Churchwas for both Francis de Sales andMarcellin Champagnat the commit-ment to prayer. In de Sales we find:‘Prayer opens the understanding tothe brightness of Divine light and thewill to the warmth of heavenly love –nothing can so effectively purify themind from its many ignorances, orthe will from its perverse affections…Believe me there is no way to Godsave through this door.’29 Marcellinechoes this with his own analogy:‘Prayer is as indispensable for oursoul to preserve the life of grace, asfood is for our body to preserve our

fms Cahiers MARISTES37


27 St Francis de Sales, Introduction, p.68. 28 Br Jean-Baptiste Furet’s, Life, p. 306.29 St Francis de Sales, Introduction, p. 48.

health and natural life.’ Further hestates at one of the Brothers’ re-treats:

“We can feel sure about the virtue of trulyChristian persons, no matter what danger he is exposed to, if they are faithful to mentalprayer, examination of conscience and receptionof the sacraments … All those who becomebored with their state, all those who lose theirvocation, or who, by their disedifying conduct,deserved to be treated as useless individuals,reach that position only because they neglectedthese exercises of piety. We must be firmlyconvinced that praying is one’s normalcondition, his first duty, his greatest need, his only resource, his greatest consolation.”

The objective behind every con-ference Marcellin gave on prayerwas to inspire confidence in God.‘The more graces we ask of God,the more we obtain. To ask muchfrom men is a sure way to receivenothing, you ask them for little, if youhope to receive something. With Godwe must proceed differently: it is atribute to his power and goodness,to make great demands on him.’

The dearest wish of his heart wasto inspire his Brothers with a love ofprayer to lead them to understand itsimportance and benefits. EachBrother was required to participate infrequent interviews in which he wasrequired to give an account of hismeditation and of his success in allthe other religious exercises. For

Marcellin, pious Brothers are the pil-lars of the Institute and no matterwhat may be their talents in other re-spects, no matter what their strengthand their health, they spread God’sspirit of love.

For Marcellin, mental prayer andsin cannot exist together. Experienceshowed him that indeed those whopractice mental prayer do not falleasily into God’s disfavour; and ifthey unfortunately happen to fall,provided they persevere in prayer,they soon enter into themselves andreturn to God. Prayer became asafety net that filtered out pride andfilled one with a calm resignation tothe will of God. He states clearly: ‘Icould never undertake anything with-out having long recommended it toGod; firstly, because it is easy to bedeceived and to mistake the views ofone’s own mind for plans inspired byGod; and secondly, we can achievenothing without the help and protec-tion of heaven.’31

One final connection betweenFrancis de Sales and MarcellinChampagnat was a strong belief inthe communal power of prayer.Prayer is both personal and commu-nal and in this context one connectswith the wider Church. It also con-nects with Jesus’ proclamation: “I tellyou solemnly again, if two of you onearth agree to ask anything at all, itwill be granted by my Father in


30 Quoted in Br Jean-Baptiste Furet’s, Life of Joseph Benedict Marcellin Champagnat,p. 300.

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heaven. For where two or three aregathered in my name, I shall be therewith them.”(Mt 18:20)

De Sales confidently writes:

“Moreover there is always more profit and more consolation in the public Offices of the Church than in private acts of devotion, God having willed to give the preference tocommunion in prayer over all individual action. Be ready to take part in activities of the Church…this will be pleasing to God… it is always a work of love to join with others and take part in theirgood works. And although it may be possible that you can use equally profitable devotions byyourself as in common with others – perhaps even you may like doing so best –nevertheless God is more glorified when we unitewith our brethren and neighbours and join ourofferings to theirs”.31

Marcellin echoes this call whenhis Brothers are challenged abouttheir devotion:

“I am convinced that the Office of the Blessed Virgin far from being anaggravation of their laborious task, is aconsolation and a relief for the Brothers… they have the consolation of being united to so many other religious and so many of thepious faithful who pay this tribute to Mary. As to the objection that they don’t understandLatin, I agree they don’t, but God does, and their prayer is no less pleasing to him,provided the interior spirit and a genuine heartinspire it”.32

4.CONCLUSIONFor both Francis de Sales and

Marcellin Champagnat the love ofGod was the foundation of their livesand they sought to bring that love ofGod to life in the hearts of peoplethey encountered from all walks oflife. In both, there was a strong spiritof optimism; yet they were well awareof human weakness and frailty. Inthe Incarnate Word ordinary Chris-tians could find meaning and innerstrength. They sought to lead ordi-nary Christians to a full and fervent in-terior life that would manifest itself inall aspects of their lives which wouldlead to an encounter with a God, realand present, in their daily livesthrough experience of family, sacra-ment and community. It was a mes-sage for all people, religious and lay.

As saints of the Church, they leavea charism, a gift from the Holy Spirit,which can enliven the hearts of thefaithful who are open to the mysterythat is God’s call. The call to come toknow God through being present tohis love in prayer and the Sacraments,living in the way of Mary and the firstapostles, provides a paradigm for anew model of Church. It enables or-dinary people to come to live out theirfaith vocation knowing that, at themoment of the ‘eschaton’, God willreward those whose hearts did notrest until they rested in him.


31 St Francis de Sales, Introduction, p. 70.32 Quoted in Br Jean-Baptiste Furet’s, Life, p 301-302.


Marcellin Champagnat was a manof his time. He lived through the ex-cesses of the French Revolution andthe impiety it fostered. As with manyof his contemporaries, his earlyschooling was inadequate, but withfaith and determination built on thefoundation of a loving relationshipwith his God, he was able to over-come numerous obstacles, both per-sonal and communal, to provide alegacy for the Church. This legacysees his Institute educating millionsof children and inspiring many Maristlay men and women to rekindle thefire of their faith by coming to expe-rience through their Marist spirituality,God’s unfathomable mystery andlove.

Marcellin was formed strongly bythe Bérullian current of spirituality. Yethis own experience of Christ allowedhim to deepen his formation by beingopen to the spiritual message of StFrancis de Sales. His focus was onan apostolic spiritualty formed bycontemplative practice, a reversal ofthe Bérullian outlook. His Christocen-tric approach to spirituality that hadat its centre a contemplation of theIncarnate Christ by a continual pres-ence to ‘the Crib, the Cross and theAltar’ enabled him to temper the

more ascetical devotional outlook ofthe Bérullian current. Finally, in Fran-cis De Sales optimism about the hu-man person, in contrast to the morepessimistic view of human nature inthe French school, Marcellin found ameans that through a love of prayerand the Sacraments one can en-counter the presence of God. Livingin the presence of God one learns tolove, and be loved, unconditionallyby God.

God loves all humanity. This is whyJesus, Mary and Joseph were socentral to Macellin’s spirituality.Through the faithfulness of their lives,as human beings they came to ex-perience the profound love of Godthat opened for them the mystery ofthe divine heart. Each Christian’swords and life must make thisproclamation resound: ‘Do not letyour hearts be troubled. Believe inGod, believe also in me…I am theway, and the truth and the life.’ (Jn14:1,6) Marcellin’s character wasslowly chiselled out in the political,social and religious complexity thatwas post-revolutionary France; onecould further say, that his uniquelyMarian spirituality was forgedthrough the furnace that is God’slove.


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Marcellin entered the major sem-inary in Lyon1 in November 1813. Hewas 24 years old and had consoli-dated his earlier turnaround. Theyears spent at Saint Irénée were to bethe more fruitful ones of his formationas a priest. During these years, heprepared himself in a responsibleway for his ministerial vocation. More-over, he felt the call to be a founderof a teaching institute:

“Before leaving the Seminary in Lyon … I seriously thought of creating a society of teacherswhich I believed was my duty to consecrate to the Mother of God”.2

A principal source for this article isthe Le Manuel du Séminariste, since

it offers us inside information regard-ing the life and formation of the sem-inarians of the time.3

In addition, we cannot overlook thesocial context: the Restoration. Withthe exit of Napoleon from the politicalstage, the Church began to organiseitself and again to foster a climate ofpopular religiosity. This situation wasenthusiastically embraced in the sem-inary in Lyon, since the seminarianswere indispensable for this immensetask. The general objective was there-Christianisation of society, since theRevolution had diminished the Churchin rural areas. This widely embracedsentiment resulted in an explosion ofnew religious institutes which in the

25

HOW A FOUNDER IS FORGED? (Part 2)* The Formation of Marcellin in the Major Seminary

Manuel MesoneroSánchez,fms

S T U D I E S

* This article is a continuation of the previous one of the same name published in MaristNotebooks 36

1 In 1811, the Society of Saint Sulpician was suppressed with the result that the Founderreceived his formation from quite young priests, but who still “faithfully followed the Sulpi-cian traditions”. Cf. ALONSO, Luis, La formación intelectual del Jn. Cl. Colin 1813-16. DissertationLateranum, Rome, 1977, p. 26-7

2 Letter 343 ‘The Seminarian’s Manual’. In 1815 the Manuel à l’usage des séminarists by Bochard

was published. It was a traditional manual. It only contained the plan of studies and method.DE PINS later later published, in 1824 and 1833, a Petit Manuel of the Seminary of Saint Irénée,Gaston de Pins Edic. Lyon, Rusand. “We can be certain that this manual indicated the regimeof life” of the seminarians of the time of Champagnat” Cf. ALONSO, Luis op.cit p. 27

"Teaching that impacts is not head to head, but heart to heart

Howard G. Hendricks

Manuel Mesonero, fms

space of just a few years would as-sume a role similar to that of the greatreligious orders of the past.4

Marcellin lived in Lyon within thishighly charged religious milieu, andsurrounded by companions who wereurging one another to take theirplaces in the immense task of a newevangelisation for all of France.

1. PROFESSORS AND COURSES

The first and most important influ-ence on a seminarian is typically thatof his formators. This was certainlythe case for Marcellin since his pro-fessors were the principal membersof the seminary’s faculty. In the main,they were a team of young men, in-telligent, marked by a spirit of faith anddynamism, and formed in the Sulpi-cian tradition.

The Rector was Philibert Gardette(48 years old).5 Lacroix was the Di-rector of Studies. Other professors in-

cluded: Simon Cattet, who taughtDogma; Jean Cholleton (25 yearsold) who taught Moral Theology, wasMarcellin’s spiritual director, and lat-er became a Marist himself; Jean-Marie Mioland (25 years old), the fu-ture Bishop of Amiens and Archbish-op of Toulouse, who taught Liturgy;and Mathieu Menaide, who was theEconome.

The spirituality of the Seminarywas typical of the “French School”6,but refracted through a Sulpicianprism. For this reason, we can saythat his formation was Sulpician.7

One way into the subject of this ar-ticle would be to look at the coursestaught at the seminary in Lyon at thattime, analysing their contents and thetheological currents of the period.Dogma was taught from a text byBailly that had little Biblical foundationand was quite apologetic. In moraltheology, which was considered quiteimportant, the prevailing discourse atthe time was rigorist, with a notableJansenist influence.8 Cholleton,9 who

26 How a Founder is forged?

4 The more evident sign that such a pervasive social and ecclesial environment was pres-ent in the seminary of Lyon is that several founders of religious institutes came from it. Amongthese was the Society of Mary, and within it the Marists of Marcellin.

5 During the Revolution (1793), he was arrested and deported to the French Guyana, andhe had already been Superior of the Minor Seminary of St. Jodard.

6 The French School, in the strict sense, refers to the teaching of Bérulle and his moreimportant disciples. The sense is of “a typical manner of understanding and living the Gospel”,Cf. DEVILLE, R., The French School of Spirituality, EP Roma 1990 p. 15. The Society of St Sulpiceidentifies itself with this spirituality.

7 The Society of priests of St. Sulpice started on June 25, 1642, in the Parish of St. Sulpice(Paris) where Jean-Jacques Olier was parish priest. He founded a community for the spir-itual formation of future priests who went to study at the Sorbonne

8 BAILLY, L. Theologia Dogmatica et moralis ad usum Seminariorum, 8 vol., en – 12, Lyon1810. Cf. LFI, 40

9 An ongoing mentor for Marcellin in later years


was formed by the Sulpicians, tooka more liberal approach, but one thatdid not go as far as the probabilismof the Jesuits or the balance ofAlphonsus Ligouri.11 The Blessed Vir-gin enjoyed a special place in the for-mation programme, shaped by theparticular Marian emphases ofBérulle and Olier.

To go down this doctrinal and the-ological path, however, would not bethe best course to take principallybecause teaching that has an impactis “not from head to head, but fromheart to heart”.11 Personal experi-ence teaches us that the influence offormators comes more from whothey are than what they teach. Thisview is supported by the observationthat Marcellin’s later writings lackedany definitive doctrinal line and didnot reflect the content of what hewas taught.

Our way of proceeding will there-fore be quite different. We will un-pack the kind of formation given inthe Seminary of Saint Irénée. We willalso look at the teaching methodsadvocated by the formators. Thenwe will offer evidence of the lat-

er educational approach adopt-ed by Marcellin, especially thatwhich became constitutive of Maristspirituality and life.

2.THE SEMINARYTIMETABLE AND USE OF THE TIME

The following of Christ through aregulated life and the making use ofall available time, so typical to the spir-ituality of Saint Marcellin, have theirorigin in his formation at Saint Irénéewhere spiritual exercises were or-dered by the sound of the bell. In or-der to develop good discipline, theformators stressed the importance of“punctuality, silence and the good useof time”.12

A look at their daily schedule canhelp us to understand this influencebetter. They rose early and at the firstsound of the bell. Then followed morn-ing prayer and meditation together, andMass.13 Then there were breakfast andclasses where silence, attention andobedience were demanded. Themorning finished with an examinationof conscience.14

Manuel Mesonero, fms 27

10 It is a question of two currents of moral theology which put freedom of conscience be-fore doubt or the laws which were not clear

11 Phrase of Howard G. Hendricks (1924-2013) – distinguished professor and presidentof the Center for Christian leadership in the Theological Seminary of Dallas, Texas.

12 CARD. M. J. H. op.cit. p. 3013 In discernment with his spiritual Director, each Seminarian determined the frequency

with which he received Communion. MANUAL, p. 89 14 In this examen they would evaluate their principal defect, MANUAL, p. 89

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During the day, there were two vis-its to the Blessed Sacrament.15 In theearly evening there was spiritual read-ing; then supper, followed by nightprayer,16 the reading of the meditationfor the following day, and bed.17 In thisdaily rhythm, great importance was putespecially on silence, prayer, self-ex-amination, and visits to the BlessedSacrament. The professors demand-ed faithful and strict adherence to thisregimen.18

A passion for work, which charac-terised Marcellin and which became atrait of Marist pedagogy and life, issourced in making the best use of time.A favourite expression of the Founder,“never be idle”,19 contrasts somewhatwith today’s preference for free time:

“I am going to send Brother Marie-Jubin to learn at the school for deaf-mutes. When I can, I think of going myself also. It is essential that we do notwaste time.” (Letter 176)

When writing to Brother Françoisfrom Paris, Marcellin insisted in that

“nobody be idle”.20 He himself ex-pressed his desire not to waste histime in Paris when he wrote that hewanted to make use of an opportuni-ty to learn how to educate the hearingimpaired.21 A disciplined life suited theFounder; having a daily scheduleplayed an important role for hm. Wecan see this in an expression from thelast days of his life, one which couldvery well have been from his life asseminarian:

“I follow the regulations of the house in everything that my going outs allows me. I rise at the first strike of the bell, go to meditationand to the other spiritual exercises, to meals, to recreations.”22

3.PRAYER PRACTICES: A POPULAR AND AFFECTIVE PIETY

The way of living and expressingfaith has changed very much in oursociety. At the time of Marcellin, amajor way it was lived was through


15 The first after recreation in the middle of the day, and the other one before going tobed, MANUAL 102

16 They did another examination of conscience, MANUAL 67 17 ZIND 1, Nº 126, January 1976, pp. 6-718 In La Valla, and then at the Hermitage, we see similarities to this schedule, such as

rising early, the practices of piety at the beginning of the day, the visits to the Blessed Sacra-ment or the prayers before and after dinner.

19 Cf. CHAMPAGNAT, Rule of 1837, p. 77 “Never be idle” 20 Letter 6721 Letter 17622 Letter 18323 “True and living devotion, Philothea, presupposes love of God … In last instance, de-

votion is nothing more but agility and spiritual liveliness, by means of which charity exercis-es its action in us, and we, through it act promptly and fondly.” St Francis De SALES. Intro-duction to Devout Life. BAC, Madrid 1988, p. 22


devotions.23 Marcellin’s spiritual lifedid not change when he left the sem-inary. The prayers he used in the sem-inary came to be integrated into thecommunity prayer of the Brothers,and subsequently became part of thesection on prayer in the Rule of 1837.We see this, for example, in Marianprayers such as the Hail Mary,24 theSub Tuum Praesidium,25 the Angelus,26

the Rosary,27 the Memorare,28 theLitanies of the name of Mary,29 or theprayer, O Jésus vivant en Marie! 30

If we compare the morningprayers from the seminary with thosein the “Manuel de Pieté”31 of theMarist Brothers, we see that they arethe same.32 One of the ones thatwas emphasised was the prayer OJésus vivant en Marie!33 The text ex-

presses a plea to the Lord so that theBrothers could say like Mary and likeSaint Paul: “It is not I who lives, butChrist who lives in me”. (Gal. 2:20).The title of this prayer in Rule of 1837clearly expresses this meaning:“Prayer to Invoke in Me the Life of Je-sus34. Immediately after this prayer,the Brothers recited two otherprayers used in the Seminary: “O,Mary, Holy Virgin!”35 and “AveJoseph”36. Two other prayers thatare typical of Sulpician piety and thatthe Brothers said daily were the Lita-nies of the Names of Jesus and ofMary.37 They represent the way ofexpression of the devotion to Jesusand Mary of this school of spirituali-ty. These names were to be said withrespect; there was even to be abowing of the head, as it is done in


24 Among other moments, at the beginning of the class. Cf. CHAMPAGNAT, R. 37, 2, 40p. 26

25 CHAMPAGNAT, Rule of 1837, 2, 40 p. 26 26 CHAMPAGNAT, Rule of 1837, 2 19, p. 2127 CHAMPAGNAT, Rule of 1837, 2, 29, p. 23 28 CHAMPAGNAT, Rule of 1837, 2, 40, p. 2629 CHAMPAGNAT, Rule of 1837, 4, 15, p. 3730 CHAMPAGNAT, Rule of 1837, 2, 40, p. 2631 This book of piety of the Brothers, published in 1855 contains with some modifications

the prayers of the Rule of 1837… Cf. M.P. p. 149 and following 32 The variations refer only to the moment of the day or to the language (from the Latin

of the seminary to the French of the Hermitage)33 Cf. CHAMPAGNAT. Rule of 1837, 2. 40, p. 26. This prayer was said in the whole of

France but with important variations. The Rule of 1837 has it with the same redaction asthat of the Seminary of Saint Irénée. Cf. DE PINS, p. 9. In the Seminary, Marcellin wouldhave recited it each morning and in the evening after the examen.

34 Cf. CHAMPAGNAT R. 37, p.10435 Cf. CHAMPAGNAT, R. 37, 2, 40, p. 26 and in DE PINS p. 243 recited in Latin 36 Cf. CHAMPAGNAT, r. 37, 2, 40 P. 26 and in DE PINS, P. 12137 These prayers were recited in the afternoon prayer, on alternate days: one day the

Litanies of Jesus and the other day the Litanies of Mary. Marcellin put them in the MorningPrayer. Cf. CHAMPAGNAT, Rule of 1837, 4, 15, p. 37

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naming the Trinity, according to Mar-cellin.

In addition, the devotions that theBrothers had to inspire the childrenalso had their origin in the practices ofthe seminary. This is what happenswith those to Saint Joseph, theirGuardian Angels and their PatronSaints.38 Devotion to Saint Josephcomes “after that of Mary”39. In or-der not to neglect this saint, theFounder proposed that the prayer“Ave Joseph, gratiae plene”40 afterthe nightly examen.41

In addition, we have two practicesthat were features of the Sulpician tra-dition: celebrations associated withthe anniversary of one’s Baptism andthat of one’s priestly ordination.42 Inthe case of Baptism, we know thatMarcellin observed this this customfrom at least his time as a seminari-an, as is evidenced in his resolu-

tions.43 Regarding the anniversary ofhis ordination, Marcellin put into prac-tice the advice received in SaintIrénée: “It is the habit of all goodpriests to mark the anniversary of theirordination, and to renew the ecclesi-astical promises.”44

We short, we can say that the tra-dition of Marist piety was marked atthe time of its origin by oral prayerswhich came from the seminary, andwhich had their roots in popular piety.They were prayers that were strong-ly affective in their style, and were ex-pressed in devotions adapted to ourdistinctively Marist spirituality.

4.MEDITATION AND ITS METHOD

To oral prayer we can add medi-tation, something else that was im-portant in the seminary. Since Mass


38 Cf. CHAMPAGNAT, C.M.8.3.01. p. 78. Cf. DE PINS, p. 113 and following. Rule of 18374. 14. P. 37. The devotions to the Virgin, to Saint Joseph, the Guardian Angels and the pa-tron saint are proposed to the seminarians, even in the same order, than those mentionedin the Rules. Cf. DE PINS P. 113 to 122

39 Devotion to Saint Joseph at the time of Marcelin is considered as “a necessary con-sequence of the devotion that we have for Mary because of the close relationship which hehas had with the divine Mother”. This devotion was practised in the seminary, during thevisit to the Blessed Sacrament DE PINS. O. C P.119

40 Cf. Letter 23841 CHAMPAGNAT, Rule of 1837, p. 10642 Cf. DE PINS, p. 128 and 133 43 Cf. CHAMPAGNAT, C.M.R. p. 87. Proposals made on the anniversary of his Baptism

in 1815 and CHAMPAGNAT C.M.R. p. 109 for the proposals of 182144 Cf. DE PINS , p. 134 “Renewal of the clerical promises and of the anniversary of or-

dination”45 SALES F. Introduction à la vie dévote, Brignon, Lyon 1821. In the last pages of this edi-

tion, these prayers appear for Mass. This section bears the title of “Spiritual Exercises dur-ing Holy Mass”, p. 402 ff.


was Latin and unintelligible to many,it became filled with pious practices;45

meditation became the prayer towhich much importance was given,for practical reasons rather than the-ological ones46.

At this time, the classical methodof meditation, followed not only inseminaries but also in the religious in-stitutes, was a three-step process.The Brothers had a room for this pur-pose. Brother Jean-Baptiste portraysthe Founder as a true master of it.47

The meditation method taught bythe Founder comprised three parts,with each part subdivided into threesub-parts. These were: THE PREPA-RATION. (1: place oneself in thepresence of God; 2: ask the Spirit forenlightenment; 3: composition ofplace). THE MEDITATION. (4: un-derstand the truths; 5: express af-

fections to the Lord; 6: make firm res-olutions). THE CONCLUSION (7: givethanks for what has been received; 8:offer resolutions; 9: ask for the graceto be faithful). The meditation endedwith a spiritual bouquet, which con-sisted in the choice of a good thoughtrelated to the theme of the meditationand which could be repeated as ashort prayer during the day.48

Marcellin saw prayer to come froma need of the heart.49 Just as a smallchild needed a close and affectionaterelationship with his or her mother, aBrother needed prayer to be with theFather. This orientation to prayercomes straight from Francis de Sales:“children, just by hearing their moth-ers singing to them, learn to speakher language”50 quite naturally. Inanother figurative expression, hewrote that, just as the fish cannot liveout of water; neither can a Brother live


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46 In the Life, first edition of 1856, the theme of the Mass occupies 16 lines, while the com-mentary on meditation occupies 133. Cf. FURET, p. 314 and 315. Meditation, together withthe letter on obedience of Saint Ignatius and the account of conscience are the only pointsthat the Rule of 1837 explains doctrinally.

47 An example of this image which he gives of the Saint is the talk with Br. Laurent who“had forgotten the theme of the meditation given the previous night ”Cf. FURET, p. 320

48 In this way of making meditation, Champagnat stands out because of his simplicityand the balanced integration of elements of the different schools, which enrich the methodof the Seminary. De Sales takes what characterizes him the most: the presence of God, atthe beginning of it as well as during the day as a remote preparation, the importance giv-en to affections and to the spiritual bouquet. From Saint Ignatius he assumes the readingof the theme the previous night and the importance given to silence during the time of rest,which precedes it.

49 Make them feel (the children) that without virtue, without piety, without the fear ofGod, they will never be happy” Letter 45

50 For a comparative study of methods of meditation, the following works can be con-sulted: DE SALES, F. Introduction to Devout Life. BAC Madrid, 1988, 2, 1 p. 67 LIGUORI, A.The true spouse of Jesus Christ that is the holy nun, by means of the virtue proper of a re-ligious. Part II Bassano. 1842, p. 45 ANONYMOUS Meditations according to the method ofSaint Ignatius. Pelisse frères, Paris 1837, p. 1.

his religious spirit faithfully withoutmeditation.51 It was important notonly to do it, but to draw fruit from it.For this, there was nothing better thanhaving a good method. At the time ofthe Founder, meditation was alwaysdone in community.

5.SPIRITUAL READINGAND THE INFLUENCEOF FRANCIS DE SALES

The spiritual reading books used atSaint Irénée proved to be a valuablelegacy for Marcellin. When he was or-dained priest, he purchased books forhis personal library that were almostone hundred per cent from those rec-ommended by the seminary. In turn,he passed them on to be read by theBrothers.52

Le Combat spirituel; Perfection chrétienne;Introduction à la vie dévote; Esprit du christianisme; Guide des pécheurs; Traité de l’amour de Dieu; L’esprit de saint François de Sales.53

Looking at these we can see thesignificance influence that Saint Fran-cis de Sales had in the formation of-fered at Saint Irénée. Three of the firstseven books on this list are from deSales. In addition, we know that oneof the young seminarian’s bedsidebooks was Le directeur spirituel desâmes dévotes et religieuses writtende Sales (1802 edition).54 It was theFounder himself who recommendedthe books of de Sales to the Brothersand his works were read in the diningroom.55

“In reading or listening to the reading of the life of Saint Francis de Sales, Founder of the Sisters of the Visitation, and that of Father Champagnat, Founder of the Little Brothers of Mary, how many comparisons can be made! Let us not understate them. Both priests have the same spirit and almost the same Rules.”56

Brother François compared Mar-cellin with de Sales, to the extent ofseeing him as a disciple. This is be-cause both spiritualties are similar in



51 “… you know better than I that the fish cannot live a long time outside the water. Onlythe retreat and the meditation of the great truths can maintain the religious spirit” Letter 45

52 For a comparative study one may consult the Annex of the Library of Father Cham-pagnat and the books recommended by Br. François at the end of his work, and those pre-sented by DE PINS p. 320 and ff. Rodriguez appears as the first one among thoserecommended. Champagnat includes it as a fully trustworthy book for the reading of theBrothers. Cf. CHAMPAGNAT Rule of 1837, 2.37, p. 25

53 DE PINS p. 32754 DE SALES F. Le directeur spirituel des âmes dévotes et religieuses, Girard, Lyon 1802

- The spiritual director of devout and religious souls – The book signed by Marcellin as a signof his ownership is kept in the Archives in Rome

55 Br. François also had a signed copy of this same book but of a later edition. TheFounder himself recommended the books to the Brother.

56 FRANÇOIS, p. 115

their emphases on a strong unitybetween the human and the spiritu-al, action and contemplation, andthe interior and exterior life. This in-tegration is at the nucleus of Maristsimplicity.57

“If Jesus lives in our heart, he will also live in our actions; he will be seen in your eyes, mouth, hands, even in your hair.”58

6.THE PRAYER OF THE HOUR

The presence of God, a significantelement of Marcellin’s spirituality, wasexemplified in the practice of theprayer of the hour which was followedin the first schools. The prayer of thehour had been recited during classesin the seminary and Marcellin later en-sured it became a custom of Maristclassrooms. The children commencedwith the same prayers: the Veni SancteSpiritu, and the Hail Mary.59

Brother François later composedthis prayer to explain the intention ofthese prayers at the beginning of theclass:

“In reciting the Veni Sancte and the Hail Mary at the beginning of class, I have the intention

of telling you to come to occupy my place, to guide my hands, my feet, my lips, my whole person, in such a way, that I am only the instrument with which you act”60.

The person at prayer asks Maryand the Holy Spirit to occupy hisplace, which implies an attitude ofdocility and spiritual indifference. Inthis way, the freedom of action of theSpirit is embraced. For this, it is nec-essary to renounce ourselves. Itsimilar to the attitude advocated bySaint Jean Eudes.

“Saint Jean Eudes … repeatedly suggests, for example, that we raise our heart to Jesus at the beginning of our actions to tell him: 1st that we renounce ourselves, our self-love, our own spirit … 2nd that we give ourselves to him, to his Divine Spirit, and take on his dispositions and intentions”61.

The prayer of the hour was an ef-fective means not only of being mind-ful of the presence of God, but also apractical example of docility to grace.It is about “surrendering ourselves atthe beginning of our tasks,”62 so thatthe Spirit of Jesus will be the one toguide us in everything. Education ismore the work of the Spirit than of theeducator.


57 For this argument see, CORRIGNAN F. o.c.p.86ff58 COTTIGNAN F. op.cit. p. 8759 Cf. CHAMPAGNAT R. 37, 6, 4, p. 48. And for the Sulpician confront with ICARD o. c. p. 23860 BALKO 1. P. 165 61 DEVILLE, R. op.cit. p.10062 DEVILLE, R. op.cit. p.110

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7.THE EUCHARIST AND VISITS TO THEBLESSED SACRAMENT

Marcellin, like every seminarian, re-ceived a formation directed to devel-oping his priestly vocation. In this vo-cation, the Eucharist occupies a cen-tral place. His appreciation for the Eu-charist can be seen by the impressionhe gave when celebrating Mass:

“Of all the priests that I have seen at the altar – I am 76 years old – there is no one who has left mea memory of such a living faith and of such an ardent love as Father Champagnat did.”63

The Eucharist was his preferredplace for remembering people inprayer. Here he was united to thelove to Christ and to people in such away that that these people are lovedin the Lord. The Founder saw the Eu-charist as an affective place where hewas mindful of the Brothers andprayed for them. He often told thethat he remembered them “everyday”64 in this Sacrament. This ishow he does it in this letter to Broth-er Jérôme:

“I never go up to the holy altar without praying for you”65.

This text is not an isolated exam-ple.66 Praying for the Brothers was adaily practice of the Founder. This ishow he expressed it in his Circular ofJanuary 1836:

“My heart remembers you every day and I bring all of you to the holy altar of the Lord”67.

Daily Eucharist was for him a ne-cessity, and he went to great lengthsto be able to celebrate it: “I saw himwalk five or six leagues in order to beable to say Mass. Certainly, many ex-amples could be given of this.”68

Now we have to ask ourselves ifthis love for the Eucharist, somethingproper to his own vocation as apriest, was something he passed onas a legacy in the spirituality of theBrothers. His biographer affirms thatit was, giving to this Sacrament one ofthe first three places in our spirituali-ty. The Founder’s notebooks attestthis, telling the Brothers that it wasnecessary to hear Mass every day, in-cluding when one travelled, if timepermitted it:

“Note: 1st when one travels, it is necessary to hear Mass always, whenever it is possible.”69


63 P. Pierre-Louis Mallaure. SUMMARIUM. Witness nº 18. P. Pierre-Louis Mallaure 64 Cf. CHAMPAGNAT, Letters 14, 180, 144, 249 65 Letter 24466 Cf. Letters 14, 63, 79, 180, 244, 24967 Letter 6368 SUMMARIUM.Witness nº 5, Br. Jérôme.69 CHAMPAGNAT, C.M. 8, 3,02 p. 99


The Rule of 1837 speaks of thecustom in the Institute of receivingCommunion twice a week, and thepossibility of receiving it one other daywith the permission of the Superior.70

To the requests of the Brothers to re-ceive Communion a third time, FatherChampagnat never gave a negativeanswer.71 In this way, the Founder ac-cepted and aligned himself with thedirectives of the Council of Trentwhich advised “frequent Commun-ion”.72 He gave only one reason fornot receiving Communion: the adviceof the confessor:73

“They will have a special appreciation for HolyCommunion; they will never dispense themselvesfrom it, if it is not on the advice of the confessor.”74

Marcellin also offered his disciples“a practical way to follow the Mass.”75

This was a few simple orientations for

contemplating the mysteries, andsome necessary attitudes for differentparts of the liturgy.76

In the spirituality of the time, lovefor the Eucharist the spirituality of thattime was extended through the visitsto the Blessed Sacrament77. Marcellin,as a legacy of his formation, main-tained this devotion after he left theseminary, considering it as a practiceof piety in which he showed his loveof Jesus and Mary. In the Seminary,the practice had been fostered andgreat importance given to it:

“Devotion to the Blessed Sacrament is, no doubt, oneof the stronger devotions, greatly pleasing to God,and of greater advantage for us. Among thepractices of this devotion, second to receivingCommunion itself, the one that is most useful andrecommended is that of making frequent visits toJesus Christ, present in this Sacrament of his love.78


70 They will receive communion on Thursday and Sunday… “CHAMPAGNAT R. 37, 4, 2 p. 34 71 Cf. CHAMPAGNAT, Letters 24, 49, 24772 The term comes from the Council of Trent which sees the presence of Christ in this

Sacrament to “be eaten” DENZ 1641, 1656. Quoted in RODRIGUEZ A.A.Theological diction-ary of consecrated life, Ancora, Milan 1994, p. 719. Sales has good arguments on thistheme, Cf. CAMUS p. 306.

73 The biographer expresses the “infinite loss” which supposes to leave communion,and the “immense good” that it supposes to receive it and he exposes the different argu-ments for its practice, supporting himself on authors of that time, Cf. FURET p. 338

74 CHAMPAGNAT, C. M. 8, 3O4, p. 132. Notebook of the Rules of the Saint. 75 Cf. CHAMPAGNAT, C. M. 8, 303, p. 122 Way to hear Mass 76 This way of following the Eucharist was current within the Christian people, before

the lack of understanding of the Mass celebrated daily in Latin. Two examples are Sales,p. 402 and following and LIGUORI, VUSITES, p. 183 and following. The Brothers also havethese prayers in M. P. p. 184 s-

77Beginning with the balanced theology of Saint Thomas, this devotion rapidly flourishes.Saint Teresa “strengthens” the thanksgiving of communion as a mystical moment. DESALES favours the Eucharistic experience. The real Presence gives liturgy respect andsolemnity. The spiritual life reflects this presence in the visits to the Blessed Sacrament. Cf.VILLER Dictionnaire de spiritualité. Beauchesne, Paris 1961. T. IV, p. 1606

78 DE PINS, p. 81

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His Resolutions and the Rule of1837 contain echoes of this sentiment.One of them is his two-fold custom ofvisits to the Blessed Sacrament andto the Virgin: “During the day I will al-ways go to make a visit to the BlessedSacrament and to the Blessed Vir-gin.79 He then incorporated his ap-proaches to devotion of the BlessedSacrament into the Rule of 1837, thusconverting them into a characteristicpractice of the Marist spiritual life. Inthe Circular of 1828, asking for prayersfor the success of the Marist priestson their trip to Rome, we can see thistwo-fold practice that he himselfused.80 Another circumstance formaking visits to the Blessed Sacra-ment was when undertaking a trip orgoing on an outing:

“The Brothers will always make a visit to theBlessed Sacrament before going out, as well aswhen they return, as soon as this is possible.”81

A further example is the advicethat the Founder gave in one of hisCirculars to convoke the Brothers totheir annual holidays at the Her-mitage.82 The first of his five points ofadvice is precisely not to forget, on ar-

rival at the Hermitage, the visit to theBlessed Sacrament.

These texts present the making ofvisits to the Blessed Sacrament as away to renew a sense of the pres-ence of God during key moments: inthe middle of the day, and in activitiesthat brought distraction such as trav-elling or outings. Once again, the ex-amples are numerous, as also are re-ports of the deep impression thatMarcellin left when people saw himpraying during a visit to the BlessedSacrament:

“Some neighbours of the Hermitage have declaredthat whenever they could they would join him in hisvisit at 11.30am t