Set to work! Have pure, prudent, universal and persevering zeal

Transcription

1 WEBWORK Nº 10 MARY EUPHRASIA PELLETIER AND THE VOWS ZEAL FOR THE SALVATION OF PERSONS Laugier, Odile, RGS, Session for the Sisters in formation, Angers, September DEFINITION OF THE WORDS: VOW OF ZEAL OVER TO YOU: 1. Before anything else, it is important that you define what zeal means for you. Write a few synonyms, a few images that evoke the word zeal. The word zeal has several meanings. In Greek it means: to be hot, to boil. In Hebrew it means: to be red. Throughout history we find periods where zeal has led to fanaticism, violence and to indoctrination: the crusades, the inquisition, present day terrorists suicide bombers. And so, we must qualify the word zeal Let us see how Mary Euphrasia did so: Never forget that you will only draw hearts to our Lord by love. Needless to say, above all, have charity for yourselves, that is, a burning zeal to make progress in the spiritual life, without which you could not have real charity or real zeal for souls, whom you must nourish by the overflow of love in your own heart. Oh, be generous! What good is there being in the Lord s vineyard without the necessary tools for working there? Set to work! Have pure, prudent, universal and persevering zeal A pure zeal in that it be inspired by the Holy Sprit, source of purity universal and persevering zeal, lacking in the caprice of the moment depending on how we feel. We need a daily experience of universal zeal which makes us available to every person and every country. Our zeal must be an enlightened one cautioning us against imprudence. Ask advice when you can t see clearly. For want of prudence sometimes unpardonable blunders are committed. Zeal does not consist in preaching always and giving good advice, or forever exhorting to virtue; it works rather by good example. Example speaks louder than words One could say that our fourth vow constitutes the essence of our vocation. It is this vow which gives you the impetus to take flight for distant shores in search of souls for God (Mary Euphrasia Pelletier, Conferences, Chapter 63 pages ). 1

2 2. THE VOW OF ZEAL AT THE BEGININGS OF OUR LADY OF CHARITY A look at the Foundation of Our Lady of Charity and the 4 th Vow established by John Eudes In Caen, in the working class area St. Julien, a commoner, Madeleine Lamy, challenged a group of passersby. Where are you all going? Probably to the church You d do better to work for the foundation of a house for these poor girls who are being lost for want of resources and direction! This vigorous intervention went straight to the heart of the priest John Eudes and his friends Camilly and Bernières. For several years now they had tried to facilitate the conversion and reinsertion into Society of women who, as a result of John Eudes preaching, wanted to change their lifestyle. The young Oratorian, John Eudes had been talking to his friend John de Bernières since 1634 about building and establishing a house for repentant girls. With realism and prudence they started with a network of hospitality and help. For four years, John Eudes had been confiding one or two of these women, met during his missions, to a few Christian families; such as Madeleine Lamy, a woman of the people, who had taken women in since But in 1641, this solution was no longer enough. Madeleine Lamy s appeal would determine the creation of a Refuge. A house was leased, the friends were mobilized: one paid the rent, another provided the furniture, still another bought the provisions. And on 25 th November 1641, a little community was installed in rue St. John; some women of good will grouped themselves around Marguerite Morin, a converted protestant. An oratory was set up and John Eudes celebrated the first mass on 8 th December Ten very difficult years The poverty was extreme despite the generosity and know-how of M. and Mme de Camilly who were charged with the management of the work. Fr. Eudes certainly provided part of the resources but not regularly and his life as a missionary often took him far from Caen. The house was so cramped and uncomfortable that the life of the Refuge was paralyzed and they moved in The second house was bigger but very cold: the bread froze in the breadbin; the community only had one foot warmer which each one used in turn to get warm. In 1649 a third house was offered by someone of importance, Monsieur de Langrie, president of the Normandy Parliament. All these moves did nothing to facilitate life at the Refuge. Furthermore, Marguerite Morin wanted to lead a religious life and right from the start she wore a black robe, a bandeau and a length of crêpe de chine that served as a veil, without having said a word about it to John Eudes. He was not averse to this plan, but had a completely different point of view to Marguerite Morin. She wanted to use the Ursuline Rule while John Eudes thought rather of the Visitation Rule, judging that the spirit of Francis de Sales gentleness and firmness suited the Refuge community better. Moreover, serious rivalries were dividing the group of accompaniers. Opposition reached such a stage that 2

3 John Eudes found himself forbidden to enter the house and in spring 1644, Marguerite Morin and her companions escaped with their bundles. In fact, they took linen, vestments and furniture. The only ones remaining with the persons accepted into the house were Renée de Taillefer, 22 years old and Fr. Eudes own niece, Marie Herson, 15 years of age. The situation was well nigh desperate. OVER TO YOU: 2. Share in a group on John Eudes letter of April 1644 to Renée de Taillefer and write down your conclusions. (Quoted in In All things the Will of God by Fr. Guillon, p.38-39) We would be happy to hear from you about your sharing Our Lady of Charity A harsh trial for John Eudes who prayed, consulted Supported by his friends, he managed to convince the Bishop of Bayeux to let some religious of the Visitation come to the Refuge in order to save the work and form the future religious of Our Lady of Charity. It was in fact at this time that the community took the name it would keep right up to the present day. Three Visitandines, led by Françoise Marguerite Patin, arrived at the Refuge on 16 th August Although accomplishing her mission very well, Mother Patin nevertheless sent the best candidates to the Visitation novitiate. When, in 1647 her monastery chose Mother Patin as superior, she had to leave the Refuge. Another Visitandine named to replace her, became discouraged, principally because of the Bishop s opposition to the erection of a new Institute and she too left the Refuge in Once again the house depended on Renée de Taillefer now a novice and Marie Herson. Finally, in 1651 Mother Patin returned to Our Lady of Charity where she would remain until the end of her life (1658). Difficulties with the Bishop, Mgr. d Angennes who was succeeded by Mgr. Molé. From 1644 and the arrival of the Visitandines, John Eudes started taking steps to have the new Institute approved. This is not the place to develop the various stages of these steps 1 but just when they were about to reach a successful conclusion the death of Mgr. d Angennes threw everything back into question. The successor, Mgr. Molé felt a great antipathy towards John Eudes, it seemed that he even systematically refused all his requests John Eudes friends tried to resolve all the problems and fulfil the conditions imposed by the Bishop. Finally, in 1651, the latter yielded and gave his approbation. Renée de Taillefer could at last make profession, (she had spent two years of postulancy and 7 years of novitiate, then 14 years in simple vows before pronouncing her solemn vows) she was the first Religious of Our Lady of Charity. Marie Herson then began her novitiate after 9 years of postulancy! Corde mango et animo volenti With a great heart and a willing mind Both heart and mind would have been necessary to those who launched themselves into this adventure with John Eudes! The Sisters are called to imitate, as far as they are able with the help of divine grace, the most ardent charity with which the most amiable Heart of Jesus, Son of Mary and of Mary, 1 On 30 th July 1644, in a letter to John Eudes, Mgr. d Angennes expressed his reticence: Because you think it wise to send some Daughters of the Visitation to direct those of the Refuge, I accept your sentiments, although mine find it very repugnant. 3

4 mother of Jesus, is enflamed with regard to souls, created in the image and likeness of God and redeemed by the precious blood of his Son; for this they will work most heartily Constitution 1º A 4 th Vow? From 1644 and the first steps towards the approbation of the community, there was question of a 4 th vow, of which we have several formulations (see p. 6 of this text) In the Special Wishes placed at the beginning of the Constitutions, John Eudes invites the Sisters to rejoice the heart of the mother of Jesus by faithfully rendering your vows to God, especially the fourth that you have made, to work for the conversion and instruction of depraved souls Notice that the word zeal does not appear in the formula chosen by John Eudes. To insure the stability of the work in a very structured society that was severe towards the deviants. Women in particular, both agents and victims of sexual disorders were the object of strong social reprobation. Put the new Institute firmly in its specific service Above all, to show the Sisters the grandeur and the beauty of their task. The 4 th vow directed and unified the whole life In addition to the three vows of poverty, chastity and obedience, they will make a fourth one, which is to devote themselves to and labour, in so far as obedience shall direct them, for the conversion and education of the penitent girls and women who will put themselves under their guidance. Constitution 14º A few short extracts from John Eudes writings The greatest work in the world, the holiest, the most pleasing to Jesus that you could do, is to work with him for the salvation of the souls that are so dear and so precious to him. 2 The first grace of your vocation, my very dear daughters, is zeal for the salvation of souls. Your Congregation was founded for the same end for which the Divine Saviour came into the world, to seek and save what had been lost. As in the Church there are nursing sisters to care for bodies, so there must also be religious whose monasteries are like hospitals in order to receive sick souls and help them regain their spiritual health. One soul is worth more than a world and whoever gains a soul for God does more that conquer a thousand empires. 3 I give infinite thanks to my most dear Jesus and to my divine Mother for the inconceivable favour they do you in employing you in the work which is the most agreeable in the world, i.e. in the great work of the salvation of souls. 2 Complete Works. I p. 264 French Ed. 3 Complete Works X p. 80 French Ed. 4

5 It is our dear Jesus who has given you the care of our Penitent Sisters which is the holiest employment you could have in this world. Apply yourself to the conversion of souls with all the charity and fidelity possible. 4 The best thing of all is to work for the salvation of souls, it is God s continual occupation; it is the object of all his thoughts and concern Is it not a great honour, my dear Sisters, to have some part in something so important, so precious, so divine? Is it not an even greater honour to associate yourselves by vow to Jesus Christ and to cooperate in his work? 5 OVER TO YOU 3. Reflect on and analyse the text of John Eudes of 3 rd June, on the Feast of the Ascension, First solemn Profession at Caen. 3. HISTORY OF THE 4 TH VOW IN THE CATHOLIC CHURCH Why fourth? - because it comes after the three traditional vows of Porverty, Chastity and Obedience; Traditional or Classical since the 16 th Century. On the level of the theological reflection, St.Thomas Aquinas ( ), in his great work, the Summa Theologica, after a serious study of the religious life, concludes with the affirmation that the religious state is constituted by three vows: poverty, chastity and obedience. But on the canonical level, the Council of Trent ( ) would, for the first time, fix the obligation of pronouncing these three vows in order to belong to the religious life. These would be the essential vows of religion, which did not exclude the possibility in certain Orders of pronouncing special vows, still called accidentals. Before this, the religious life, for the men above all, consisted in a commitment to the conversion of morals or in the monastic vow, i.e. the vow to submit oneself to the rule of the monastery. St. Benedict in the 6 th Century gave his monks only the vow of obedience 6 which also represented a promise of stability, and for the Benedictines, the vow of obedience is one and the same as the vow of stability. In the monasteries of the Middle East, only chastity was the object of a vow. The Carthusians, founded in 1086, make a vow of perpetual abstinence from meat. The Trinitarians, founded by Jean de Matha ( ) make a vow to ransom captives. Among yet others, let us quote the Jesuits, approved in 1540, who make a special vow of obedience to the Pope; the Christian Brothers make a vow to teach gratuitously; the Little Sisters of the Poor make a vow of hospitality, consecrating themselves to Christ in the service of the elderly, received into their homes. The fourth vow is not then exceptional in the Church. However, an important text relating to the organisation of the religious life, the Norms 7 of 1901 are categorical (Art. 102): The practice of a 4º vow is forbidden for new Institutes. 4 Letter from John Eudes to his niece, Marie de la Trinité Herson, 26 th May Complete Works XI, p Cf conferences of Mary Euphrasia Pelletier, Ch. 53 p The Norms of 1901: gather together the principles that must guide the Consulters of the Sacred Congregation of Religious charged with the approbation of new Institutes and modifications of the Constitutions. These Norms of 1901, after the explosion of new Institutes in 19 th Century, proved to be necessary in order to give the religious apostolic life its just place beside the monastic life. 5

6 In what concerns us, the maintenance of the 4 th vow at the time of the revision of the Constitutions of Our Lady of Charity in 1939 and those of the Good Shepherd in 1955 was the subject of difficult negotiations. Building of Our Lady of Charity under construction after 1944 war During the past 40 odd years, the position of the Congregation for Institutes of Consecrated life has softened. The Holy See, when it approves new Institutes, does not allow other vows to be added to the three essential vows except if it is a question of vows - that are well defined in their objective - that add something new to the three vows of religion - and that are linked to the specific end of the Institute or to actions required by this specific end. For John Eudes in 17 th Century, for Mary Euphrasia in 19 th Century and for us today, the 4º vow is not something added on, like an appendix, but the heart of our religious life, the commitment that gives form to and animates the three other vows OVER TO YOU 4. A. Could we say that it would be enough for us to pronounce the Vow of Zeal in order to be authentically a Religious of the Good Shepherd? 4 B.What are the ideas that touch you in the text Nº 40 of the Lectionary Proper to the Congregation of Jesus and Mary? Paris 1977, pp Could we say that it is enough for us? Thank you for sharing your reflections. 4. A FEW TEXTS FROM JOHN EUDES ON ZEAL John Eudes presents the following texts with a more administrative language so as to target a certain population, in order to ensure that the Sisters will not change their objectives. They commit themselves to receive them. Different formulations of the 4 th vow in 17 th Century Letter from the Bishop of Bayeux to the Pope in order to obtain the approbation of the Congregation (3 rd January 1645) to make the three ordinary vows of religion and to add to these a fourth of charity and instruction of the said persons of the female sex who seek to withdraw from vice or heresy, the whole under the Rule of St. Augustine. Letter of contract of foundation 8 th February Besides the ordinary vows of religion, they will make a fourth which is to attend to and serve, with the grace of God, the conversion, instruction, reception and conduct of girls and women who, having fallen into sin, have entered the said monastery in order to change their bad lives for a better one. Letter of contract of foundation 8 th February 1651 Oil painting of St. John Eudes in the Library of the Spirituality Center 6

7 from a house and community of women, making profession according to the Rule of St. Augustine, under the name and title of Daughters of Our Lady of Charity: the end of the Institute will be to make special profession of religion, so as to work for the salvation of sick souls, just as many do for sick bodies, and to employ themselves in the conversion and instruction of girls and women, who, having strayed from the way of their salvation, voluntarily withdraw into the said house so as to be converted and do penance for their sins and from then on to learn there to lead a holier life. Extract from the Bull of erection given at Rome on 2 nd January, 1666 that, for fear that these religious would abandon their pious design, the said Bishop prudently ordained that to the three ordinary vows they would add a fourth simple one, to receive and instruct the said Penitents and that he commanded them, when the time would be right, to solicit from the Holy apostolic See the approbation of their Institute with these four vows as solemn vows. Formula for the renewal of vows of the Sisters of Our Lady of Charity (Constitutions of the Visitation except the lines in bold) Listen O heavens, to what I say; may the earth hear to the words of my mouth! It is to you, O Jesus, my saviour, to whom my heart speaks, even though I am but dust and ashes. O my God, I confirm and renew with all my heart the vows I have made to your divine Majesty, to live in perpetual chastity, obedience and poverty, and to work for the instruction of girls and women who, after having lived licentiously, will enter this monastery to do penance, as far as obedience will call me, according to the Rule of St. Augustine and the Constitutions of Our Lady of Charity, for the observance of which I offer and consecrate to your divine Majesty, and to the holy Virgin Mary your Mother, and to the said congregation, my person and my life. Father eternal, receive me into the arms of your pious fatherhood, so that I may totally abandon myself for ever to your divine love, to which, once again, I dedicate myself. In the following text, John Eudes demonstrates another, less administrative perspective, descriptive of the essence of the vow: charity, love. Exhortation to the Religious of Our Lady of Charity on the occasion of the renewal of vows, 2 nd June 1666 It is to you, my very dear daughters, that I now turn my voice to say to you: O daughters of the Sacred Heart of the Mother of Fair Love, here you are at the day so desired, on which you are going to renew your holy vows. Do it then with a great heart Corde magno et animo volenti. You will make vows of poverty, chastity and obedience like other religious; but you will be greatly distinguished from them by the fourth vow you will make to work for the salvation of souls redeemed by the precious blood of the Son of God. Remember my very dear daughters that you were founded only for this, the town received you only on this condition, and that at the hour of death, God will require a full account of this employment Firmly believe and observe it even more, that you are indispensably obliged to use all your care, industry, prayers and above all the example of a holy life so as to draw to your spouse the souls he has already redeemed at the price of his blood. This is your duty! 7

8 Ah! If you were so unfortunate as to disdain it and not do it, I would pray, from this moment and with all my heart to the heavenly Father, to chastise you so severely, that by this means you would return to your earlier fervour for your divine and unique task. (Pierre Costil ( ) Eudist and one of John Eudes first biographers. Annals Bk 6). Some lines from the Admirable Childhood, work written by John Eudes in It is to you, my very dear Sisters, whom I regard as the living images of our Saint Mary. For I am speaking to true religious, who are not religious in name only but in fact and in truth who are not content with outwardly wearing the habit of their religious profession but who strive to be clothed in Jesus Christ, i.e. with his holy virtues and divine perfections who find all their contentment in faithfully keeping their vows, for love of him whom they love more than themselves (Admirable Childhood, Chapter 30 in Complete Works Vol. V Fr. Ed.p ) Extract from the Custom Book and above all, patience and compassion for the persons who are sent to them: because, having received the honour to be spouses and companions of Jesus Christ in the work of the salvation of souls, they are obliged to spend their whole life in this holy task, walking in the footsteps of their divine Master and they will participate in heaven in his glory for all eternity. But let them not deceive themselves, for the religious who does not do these things, who strips them, will find herself as the end of her life with empty hands and responsible for the means God has given her for her advancement. 5. ZEAL IN THE BIBLE How does the Bible approach this subject? OVER TO YOU: 5. Look in the BIBLE: Luke 12:49 Exodus 20:5 & 34: 14 Deuteronomy 6: 14 4, 24 Deuteronomy 32: 16ff, especially 21 Isaiah 42: 13 26:11 Isaiah 63: 7 19 Joel 2: 18 Canticle 8: 6 7 Matthew 11:12, 16:24 Psalm 69:10 John 2:17 Philippians 3:12 1 Peter 3:13 2 Corinthians 11:2 8

9 6. ZEAL AND MARY EUPHRASIA We can find out how Mary Euphrasia lived and taught the vow of zeal in the Conferences and in her letters. OVER TO YOU: 6. Look for sentences or actions on zeal in chapters and 63 of the Conferences. And in the letters: 404 of 14 th July 1837 to Sr. Marie of St. Sophie LAVOYE, superior in Metz and 405 of 16 th July 1837 to Sr. Marie of St. Louis ROYNE. For the letters you can consult to supporting document. 7. THE VOW OF ZEAL IN THE PRESENT CONSTITUTIONS 7. OVER TO YOU: Look in the Constitutions of both the active and contemplative Sisters of the Good Shepherd and find what John Eudes and Mary Euphrasia say about the Vow of Zeal. 9

10 RGS Constitutions CGS Constitutions Art. 28 by the vow of zeal, which is at the heart of our vocation, we commit ourselves to live and work for the salvation of souls especially those to whom we are sent. Like our foundress, we are to be consumed with the compassion and zeal of Jesus, the Good Shepherd. Art. 29 This vow keeps us steadfast in our specific mission, calling us to be faithful to our charism. We fulfil it by wholeheartedly accomplishing whatever work is assigned to us and by prayer and sacrifice. Zeal unifies the contemplative and active dimensions of our life, giving a singleness of purpose to all that we are and all that we do. Art. 29 Zeal gives finality to all that we are and do. It must animate our whole contemplative religious life, our prayer, sacrifice and the faithful accomplishment of the work that is assigned to us. It also influences the way in which we welcome the joys, pains, successes, failures and the trials of sickness and old age. This vow keeps us firm in our specific mission and calls us to be faithful to our charism. Art. 30 Zeal, that precious part of our Eudist heritage, has been given a universal thrust by St. Mary Euphrasia it must embrace the world. The international character of the congregation gives us an added incentive to look beyond the needs of our own province, to those of the congregation, the Church and the world. Universal zeal calls us to be missionary and to co-operate in the growth of the People of God. S. 8 Universal zeal requires that we reflect in a continuing way, within community, on how to make an authentic response to global and local situations and needs. Art. 30 Zeal, that precious part of our Eudist heritage, received a universal thrust from St. Mary Euphrasia: it must embrace the world. The international character of the congregation stimulates us to look beyond the needs of our province, to those of the Congregation, the Church and the world. Universal zeal calls us to be missionary. We offer to God our prayer and our penance for the fruitfulness of the apostolic work of his missionaries. S. 9 Together we reflect on ways of keeping the spirit of universal zeal alive in the community. 10

11 8. OTHER INVITATIONS TO LIVE ZEAL Sr. BERNADETTE FOX, during the General Chapter 10 th July 1991 said: we can see that the picture of the world in 19 th Century was not so different from what we see today. France was still suffering the effects of the Revolution. There was serious social breakdown, little stability, and the Church was regarded with suspicion and was also troubled with internal disorganization. Sr. Bernadette 8 th Superior General In this context, St. Mary Euphrasia suffered, prayed, sympathized, loved and responded. Living with her spirit, we must do likewise. We must be attentive to our people and be foundresses of new ways so as to continue into the future the work begun by St. Mary Euphrasia. Conscious of the immense needs of our times, we must, through discernment, give priority to the needs to which we can respond as a Congregation. In a preceding conference, I made the remark that all we are doing during the Chapter must be directed towards the mission of our Congregation. Given that this mission is lived out in the context of all that is happening in the world of today, we must not look for solutions that only concern ourselves, without reference to the Church or to Society. We must continue to look outwards and adopt the means in relation to the world, not only in relation to ourselves and our countries. Apostolic Zeal In her letter of convocation to the General Chapter [of 1991], Sr. Mary Gema wrote that the objective would be: "to look at our life under the spotlight of the Constitutions, to see if the charism, the vow of zeal gives dynamism to our consecrated life and in a particular way to its apostolic dimension. Constitution 27 tells us: The vow of zeal give a special dynamism to our life of consecration for mission. Following this, we can ask ourselves how this vow gives dynamism to our lives. We have made a vow of zeal, but how do we live zeal, this gift that was so tangible in our Foundress? The word zeal comes from the greek word zelos meaning to be hot to begin to boil. This strong definition is personalized in the life of St. Mary Euphrasia, who told us so often that our vocation is zeal. Zeal, so evident in her relationships, in her way of dealing with the different situations, in her attitudes in fact in all she did unified her life and gave it its unique goal. (Cf. Const. 29). Full of zeal, let us ask ourselves what zeal looks like and how does it affect our lives? Zeal is a gift of the heart, which comprises love, compassion, mercy, understanding, justice and forgiveness. When referring to our fourth vow, neither St. John Eudes nor St. Mary Euphrasia called it a vow of zeal. In fact, this term was used for the first time in our Constitutions in However, the fourth vow was always in view of the salvation of souls. In calling it a vow of charity, they meant it as an expression of our love for God and our neighbour a love that has its source in the Hearts of Jesus and Mary. 11

12 We cannot separate the love of God and the love of neighbour, and in our Constitutions, we speak of these inseparable realities. The simplest definition of our vow of zeal is perhaps love in action expressing our love in terms of service, initiative, justice and rehabilitation. Love in action Called to continue the mission of Jesus: Our relationship with those we meet should be for them a means of encounter with the Good Shepherd. (Const. 5) Each community makes the mission of the congregation visible in a particular way. (Const. 37) For me, zeal is something tangible. I see zeal in the lives of my sisters, especially in their love and care for the most abandoned, the isolated, those on the margins. I see it in their compassion sharing with others in their trials, pains, joys and hopes. I see it in the unity of their goal and in their constancy amidst all sorts of trials. I have also seen the zeal of the Sisters who have gone before us. understand what working for the salvation of souls really means. By their lives, they helped me St. Mary Euphrasia was consumed with an ardent desire to save souls. (Conf. XXI) I think I can safely say that our first Sisters caught their zeal from her. Thus we have been influenced by the zeal of our Sisters. Dynamized by zeal, our lives can set the world on fire! Universal Zeal Let us take another look at our Foundress in France in the first half of the 19 th Century. There were few means of communication and little knowledge of far distance lands. She herself had not travelled much and yet, she pressed her daughters to look beyond themselves, to have a breadth of view, and beyond France, to reach the whole world. St. Mary Euphrasia s vision grew from her knowledge of the realities she experienced around her. How much easier for us, with our sophisticated means of communication, to keep abreast of what is happening in the world. However, this demands effort and personal responsibility so as to transform our concerns into action. Far horizons During St. Mary Euphrasia s life, houses were founded on all the continents. Just like the rapid expansion in France, houses were opened in the new world. The Sisters of the Good Shepherd were missionaries in several countries both near and far. St. Mary Euphrasia s zeal was visible and contagious; Sisters were ready to go anywhere for the love of God and souls. Looking at our history from a pastoral perspective, teaches us to discern in it the signs of the times. This, in return inflames our promise of fidelity and our evangelising and missionary activity. Thanks to universal zeal and to the willingness of the Sisters to go to far countries, several of us are here today. Throughout our Congregation the same thing is being repeated today. 12

13 International Session Reconciliation Group dynamics Getting to Know You Universal zeal also came alive for me last year when I went to Singapore. In one week, Sr. Dominic, from Sri Lanka, left for Japan; Sr. Ignatia from Indonesia, for Kenya and the news of the imminent departure of Sr. Lucy for the Czech Republic was shared with the community of Singapore. We are not all called to serve in other provinces of our Congregation, but in living the zeal of St. Mary Euphrasia, how are we called to embrace the world with our zeal and to belong to all countries where there are souls to be saved? Fresh look Let us try to meet the true Euphrasia a most remarkable woman, who was strong yet frail, courageous yet afraid, prophetic and visionary. Let us put on another pair of spectacles let us look as if we were seeing her for the first time and hear her say to us, as if for the first time, these familiar words: We could say that our fourth vow constitutes the essence of our vocation. (Conf.63) Have pure, prudent, universal and persevering zeal a universal zeal that does not differ from country to country, person to person (Conf. 63) We are always talking to you about our fourth vow. But can we ever say enough about it and the saving of souls because that is our vocation and our aim?(conf. 63) Because we are all shepherds or shepherdesses if you prefer, we must not allow a little piece of land to hold us down. One town, one foundation cannot satisfy your zeal it must embrace the whole world. (Conf. 6) I belong to every country where there are souls to save. Don t be afraid to pitch your tents on distant shores if sheep are there to lead to the fold, sheep from Italy, Bavaria and all Europe; from America, Africa, Asia and Oceania. Bring them all in! 9. AND WE TODAY? 8. OVER TO YOU Our Sisters zeal? Remember together in community examples of our sisters around us who have touched us. Have a celebration to give thanks for them and value them. And in my life? Remember the times I gave a generous response, a zealous response and also the times when there was something lacking in my zeal Give thanks and ask for forgiveness with St. John Eudes. Elevation Jesus, be the life of my life, the soul of my soul, the heart of my heart. May I live no longer if not in You and of You. May I not longer subsist except by You. May I no longer have any thought, say any word, may I do no action, if not by You and for You. It is You alone that I want, it is You alone that I seek, it is You alone that I want to love. You are my all I want only to look or love all things in You, You who live and reign with the Father and the Holy Spirit, now and for ever and ever. Amen 13